| SOUVENIR 

| OF THE 

| 125th 
ANNIVERS~ 
ARY 


OF THE 

| GREENBRIER 
BAPTIST 
CHURCH 


Od Greenivier Church 


DUKE UNIVERSI Ta 
LIBRARY 


Digitized by the Internet Archive 
in 2022 with funding from 
Duke University Libraries 


https://archive.org/details/souvenirof125tha01unse 


ERRATA 


As a result of haste on the part of the printer and proof-reader, the fol- 


lowing errors have crept into the book. We would suggest that each per- 
son make the corrections in the proper places in his own copy of the work, 
and then tear out this sheet. 


Page 10, line 4—for ‘‘Lewis Alderson,’ read Lewis A. Alderson. 


undvT Pe oe Spee ee ene Gey cee eee 


. 26, line 20—for ‘‘as,’’ read like. 


. 12, line 19—for ‘‘in 1816,’’ read Mur. 5, 1821. 

_ 12, line 23—for ‘West Virginia,”’ read Western Virginia. 

. 12, tine 35—for ‘‘his,’’ read ‘‘in.’ 

. 14, line 29—insert a period after Va. 

. 19, line 2—for ‘‘ever,’’ read every. 

. 19, line 29—insert comma after he and atter Kalloch. 

. 19, line 39—for ‘‘Atchson.’’ read Atchison. 

. 20, line 18—for ‘‘church,’’ read church. 

. 23, line 27 and 30—substitute periods for interrogation points. 
. 25, line 3—for ‘‘one year,’’ read two years. 


25, line 5—substitute capital C for small ¢ in ‘‘christian.”’ 


27, line 20—substitute comma for semicolon. 
27, line 24—for ‘‘inseperable’’ read inseparable. 


. 30, line 9—place quotation marks after them. 
. 30, line 18—substitute small s for capital S in summer. 


31, line 3—insert comma after Evangelist. 
52, line 12—for ‘‘ambitious’’ read ambitions. 


. 32, line 31—substitute capital C for small ¢ in ‘‘christian.”’ 
. 34, line 38—substitute capital C for small c, in ‘‘christian.”’ 
. 34, line 38—for ‘“‘sompathy”’ read sympathy. 

Te 


35, line 23—for ‘‘T. C.’’ read C 


. 35, line 31—substitute small f for capital F in ‘‘fall.”’ 

. 36, line 1—for “‘he.’’ read the. 

: 37, line 3—sutbstitute small p for capital P. in ‘‘Pastor.’’ 
. 37, line 11—substitute all for ‘‘everyone.’’ 

. 57, line 20—insert period after ‘“‘lost ”’ 

. 87. line 35—for ‘‘retrained’’ read retained. 


39, line 1—for ‘‘Kelly,”’ read Kelley. 
40, line 18—omit comma after ‘‘soul-winning.”’ 


. 40, line 837—for *‘baptistry’’ read baptistery. 
. 41, line 119—fer ‘‘every-wheel,’’ read everywhere. 
.41, line 28—for “‘choirister’’ read chorister. 


41, line 31—substitute capital Bfor small b in ‘‘Baptist.”’ 
42, line 18—for ‘‘aparatus’’ read apparatus. 


. 43, line 27—substitute small t for capital Tin ‘‘The.”’ 

. 48, line 29—omit comma after ‘‘field.’’ 

. 46. line 15—for ‘‘untill,”’ read until. 

. 48, line 2H for ‘2 yrs.’’ (after ‘‘Harvey Mcl.aughlir ),’’ read 4 yrs. 

. 55, line 12—for ‘‘gymnasium,’’ gymnasia. 

. 57, 6th line from bottom add after August ‘‘meeting 1809, denying de- , 


linquents a voice in the church’’ 


. 60, line 14—for ‘‘show”’ read shows. 


60, line 22—for ‘‘ex-efficio,’”’ read ex-officio. 
69 after ‘‘Silas Livermore,’, for ‘‘1858-1859,”? read 1857-1859. 
79, line 10—for ‘‘antidate’”’ read antedate. 


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171-1906 
Souvenir 
of the 
125th Auntuersary 
of the 


Greenbrier Baptist Church 


Edited by Rev. J. W. Morgan 


Alderson, West Ha. 


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DEDICATED 


TO 


THE Memory 


OF 


GEORGE ALDERSON, JR., 


(Aucust 10 1875—JUNE 29, 1907) 


GREAT GRANDSCN OF THE FOUNDER OF THE 
OLD GREENBRIER CHURCH, AND ONE OF ITS 
MOST FAITHFUL AND USEFUL MEMBERS, WHO 
PASSED TO HIS REWARD WHILE THIS BOOK, 
TO THE SUCCESS OF WHICH HE HAD CON- 
TRIBUTED LARGELY, WAS IN THE PRESBbW......... 


INTRODUCTION. 


It is entirely by accident that this little volume furnishes 
another justification of the complaint ‘‘Of making many books 
there is no end.’’ When the work was begun, nothing was de- 
signed beyond a simple souvenir of the anniversary, that should 
be a brief sketch of the church’s history. It is difficult, how- 
ever, to condense into a few pages, the deeds of a century and a 
quarter. Accordingly, the work continued to grow, until, in 
its present form, it is many times as large as it was originally 
intended to be. 

The work is unsatisfactory in many respects. Our time for 
book-making was limited, the data needed was frequently lack- 
ing (our churches should record more of their current history), 
and consequently what we have written is but a bare outline of 
the history of the church for this long period of years. 

Then, the arrangement of the matter of the books may be 
open to some criticism. There is a little overlapping of the dif- 
ferent portions. Parts II., III., and IV. might have been com- 
bined, but there is some advantage in having the story told by 
different persons, even at the cost of a little space, and some 
slight repetition. 

In part II. we have endeavored to save from oblivion the 
names and the deeds of all the godly men who have served as 
pastors of the Greenbrier Church. Their pictures have been 
given as far as possible, and some mention has been made of all, 
though in several cases this is very brief because of lack of in- 
formation. How nearly true seems the gloomy reflection of the 
discouraged preacher of Ecclesiastes: ‘‘There is no remembrance 
of the former generations; neither shall there be any remem- 
brance of the latter generations that are to come among those 
that shall come after!’’ 

In part III. Mr. Withers has given a connected history of 
the church allowing the story to be told, in the main, by the 
records themselves. In some cases he has brought out things 


that are not wholly complimentary, but in doing so he has fol- 
lowed the example of the inspired writers of sacred history. 

Part IV. gives, with some slight variations, the paper as 
read by Mr. Alderson at the anniversary exercises. 

Upon the work asa whole there has been an amount of 
labor expended that the size of the volume does not indicate. 
Besides the reading of thousands of pages of time-dimmed 
records, hundreds of letters had to be written in order to collect 
information needed for bridging the chasms, and making the 
history continuous. 

In doing this work I have received much valuable assist- 
ance from members of this church and others. Especially we 
are indebted to Rev. A. B. Withers for his laborious and pain- 
staking work in preparing the Records of the church. Articles 
by Prof. B. C. Alderson and Geo. Alderson, Jr., in The Green- 
hrier Baptist have also been of much value. Major J. Coleman 
Alderson, Mrs. Eliza Floyd Alderson, Geo. Alderson, Sr., and 
J. Cary Woodson, have, through their acquaintance with the 
early history of the church, rendered aid that has been invalu- 
able. In preparing the sketch of Professor Alderson, with 
whom I was not personally acquainted, I relied, to a great ex- 
tent, upon notes furnished by his cousin, Miss Bettie M. Alder- 
son. Also to my wife and to Mrs. Butler Y. Rhodes, am I 
under obligations, for their work in correcting the MS and the 
proof sheets of the book. 

The work as a whole has been done with a desire to do 
honor to the memory of the faithful men into whose labors I 
have entered, and with the earnest prayer that I might, in some 
small measure, serve the church which the Lord has so richly 
blessed, and thus hasten the coming of His kingdom. 

J. W. MorGan, 


Part I. 

Part II. 
Part III. 
ParT IV. 


Part V. 


CONTENTS. 


A Report of the Auniversary Exercises 1-8 


The Pastors of the Greenbrier Baptist Church__9-44 
The Records of the Greenbrier Baptist Church __45-83 
Some Lessons from Our Church History 


Life of Professor B. C. Alderson 


REV. J. W. MORGAN 


A REPORT 


(a) Binll= 


ANNIVERSARY EXERCISES 


By J. W. MORGAN 


PROGRAM. 


Of the One Hundred and Twenty-fifth Anniversary of the Greenbrier 
Baptist Church, November 24-25, 1906. 


(PREPARED BY GEO. ALDERSON, JR.) 


The Pastor, REV. J. W. MORGAN, Presiding. 


SATURDAY MORNING. 
10:30—Devotional Exercises________ Rev. Harvey McLaughlin 
10:45—‘‘Lessons from our Church History”’ 
Hon. Geo. Alderson, Sr. 
11:15—Greetings from The Old Stone Church, Lewisburg, 
John A. Preston, Esq. 
11:30—Greetings from the Old Rehoboth Church, near Union, 
C. Lon Johnson, Esq. 
11:45 —Greetings from Local Churches. ____Rev. J. M. Sloan 
Rev. John A. G. Shipley 
SATURDAY EVENING. 
7:00—Devotional Exercises— 
7:15—Reading of Letters from former pastors. 
Quartette—‘*Home Sweet Home.’’ 
SA aL Rev. Baylus Cade 
Rev. Harvey McLaughlin 
Rev. Geo. E. Davis 
8:30-—Present Outlook Rev. J. W. Morgan 
8:45—9:45—Reception. 
SUNDAY MORNING. 
11:00—Organ Prelude. 
Doxology. 
Invocation. 
Hymn—‘‘How Firm a Foundation.’’ 
Scripture Reading (Isaiah XXI)____Rev. Baylus Cade 


1 1s =) SUMMA MMM aaa Ee a ely AC eT Rev. J. W. Morgan 

Solo —‘‘The Plains of Peace”’_.__ .___.. Miss Rose Hill 

Announcements. 

Offertory. 

Hymn—‘‘Watchman, Tell us of the Night.’’ 
11:30—Anniversary Sermon__..........-Rev. Baylus Cade 


Text: Isaiah 21:11—‘‘Watchman, What of the Night?’ 
Hymn—‘‘Lead, Kindly Light,’’ 


Benediction Rev. H. McLaughlin 


ANNIVERSARY EXERCISES 


Inasmuch as this booklet was designed to be a Souvenir 
of the 125th Anniversary of the founding of the Greenbrier 
Church, it is fitting that it should contain a brief acount of the 
anniversary exercises themselves. If the Master leaves his 
church in the wor!d for twenty-five years more this body will 
again be assembled to celebrate its 150th anniversary. By that 
time numerous changes will have taken place, Many of us who 
were recently assembled to participate in the exercises outlined 
above will then be enjoying a reunion in the Church Triumphant. 
We desire however to leave upon record some account of these 
exercises in which we were permitted to have a share, and which 
proved to be successful and helpful beyond what any of us had 
hoped. 

The day itself was favorable to the success of the services. 
The air was cool and crisp and clear. The sun rose upon an al- 
most cloudless sky. An unwonted stillness and quiet seemed to 
prevail, as if to make it easier for us to hear the voices that were 
to speak out of the distant past. 

_ At the time set for the exercises to begin a representative 
congregation had assembled in the church, which had been beau- 
tifully decorated by Miss Emma C. Alderson. From the very 
opening of the services the Holy Spirit was manifestly present. 
After a hymn had been sung and the Scripture lesson had been 
read by Rev. H. McLaughlin, Rev. Baylus Cade, a former pas- 
tor, who had just returned to the church after an absence of 
about 24 years, led in a prayer full of feeling and fervor, and ere 
he had closed, many eyes were wet with tears. 

Bro. Geo. Alderson, Sr., then read a paper, printed else- 


where in this booklet, entitled ‘‘Lessons From Our Church His- 
tory.’’ It was made up largely of interesting incidents culled 
from the experiences of pastors of the olden time, but it con- 
tained enough of genuine history to put us into the spirit of the 
occasion. 


Next came an address by the Hon. John A. Preston, repre- 
senting the ‘‘Old Stone Church’’ (Presbyterian) of Lewisburg, 
W. Va. ‘This address formed one of the most interesting parts 
of the entire program. It was polished and eloquent, and it was 
pervaded by an earnest, sympathetic, spiritual tone that touched 
the heart of every one who beard it. We wish that our space 
would permit us to print the whole of this address for the bene- 
fit of our readers. One quotation, however, must suffice: 


‘“As we look back over this more than a hundred years, we 
see, coming from the sunrise side of our mountains, a hardy 
band, bringing with them Bible and rifle, and simple household 
goods. And walking with them, ready, willing and eager to 
share the hardships, the privations, the toils and the perils, were 
those who, I ween, were as fair and pure as any for whom, in ye 
olden time, lance was ever shivered, or knight unhorsed. By 
their rude cabins they planted the vine, the lily, and the rose— 
indications of their innate refinement. Not alone, however, did 
these tangible evidences attest the refinement of those people. 
In and about their homes was a hospitality, a generosity, a 
grace, and a charm, which only spring from hearts of women 
softened, refined, and purified by the love of Christ dwelling 
therein, and shedding over all around a holy and tender radiance. 
In that community of over one hundred years ago, no wayfarer 
sought in vain for a place to lay his head, The latch string of 
the door was ever on the outside. They gave hearty welcome to 
the coming guest—and most of all, to the godly preacher who 
came proclaiming the old, old story, and setting up the banner 
of the Cross. Whence came this spirit so honorable to them, and 
of which we, who are assembled here today, justly feel so proud? 
I here proclaim, as far as my feeble voice will reach, that it was 
not from goodness of heart, but from the grace of God shed 
abroad in those hearts, moulding the lives of the people of that 
day. * * * * Naught but a noble Christian people could have 
accomplished such a work, and transmitted such an inheritance. 
Standing here upon ground made holy by such a godly people, 


+ 


across the more than a hundred years, I salute the Christian 
character they established and the example they left. 


‘Let their great example stand collossal,’ 
and make the Christian firm and pure.—But peace; 

‘Speak no more of their renown, 

Lay their earthly honors down; 

And in the quiet sepulcher leave them.’ 
Rest assured their excellence and worth 

* * * * “Will be sung 

By some unmoulded tongue 

Far on in summers that we shall not see.’ ”’ 


The story of the Old Stone Church as related by Mr. Pres- 
ton is so interesting that we are strangely tempted to turn from 
our main subject to give a history of this remarkable body. ‘The 
church was founded in 1788, and is therefore but two years 
younger than the Greenbrier church. The church has ever been 
noted for its stability, Its massive stone walls, two and a half 
feet in thickness were erected in 1796, and though they were 
‘built upon the sand,”’ they stand as firm today as they stood 100 
years ago. 

In the terms of service of its pastors and others, a similar 
stability has been shown. An early pastor, the distinguished 
Dr. McElhenney, served the church for 62 years; one of their 
choir leaders served for 55 years; and a certain sexton held his 
office during a period of 80 years. During its entire history of 
128 years the church has had only 10 pastors, while the Green- 
brier church has had 23 pastors during the 125 years of its his- 
tory. 

Following Mr, Preston’s address, a brief letter was read from 
C. Lon Johnson, Esq., conveying in the most cordial terms 
greetings from the Old Rehoboth Church, near Union, the old- 
est Methodist Church west of the Alleghany Mountains. It 
was established in June, 1786, and is thus about 3 years younger 
than the Old Stone Church at Lewisburg, and about 5 years 
younger than the Greenbrier Baptist Church. The original 
church, which was built of logs, is still standing. A new roof 
had been placed over the building a few years prior to this writ- 
ing, and some of the old logs had also been replaced by new 
ones, but the bulk of the old church stands as it did when the 
house was first completed in June, 1786. ‘The house in which 


5 


the congregation now worships was erected several years ago, 
and stands near the old one. 


In regard to its house of worship, the history of the Green- 
brier church differs very materially from that of either of the 
churches just mentioned. Our present house of worship is the 
third that has been erected since the organization of the church, 
and this has recently been remodeled to an extent that renders 
it almost new. 


Appropriate words of greeting from Rev. J. M. Sloan and 
Rev. J. A. G. Shipley, representing respectively the Presbyter- 
ian and Methodist Churches of Alderson, closed the exercises of 
Saturday morning. 


At the evening session letters of greeting were read from 
former pastors, Kelley, Meath, Killian and Davis. Brief ad- 
dresses were then made by Rev. Baylus Cade, Rev. Harvey Mc- 
Laughlin and Rev. J. W. Morgan, after which a reception was 
tendered to the visiting friends. The reception was held in the 
body of the church, and a committee of young ladies, of which 
Miss Pattie Haywood Feamster was chairman, served 1efresh- 
ments, ice cream and cake, to the entire congregation. 

On Sunday morning a large congregation assembled for the 
concluding exercises. An episode worthy of mention was the 
recognition at this time of two of the oldest members of the 
church. Mrs. Lena Lobban Ensign had sent 125 carnations to 
be used in the decorations, and afterward to be distributed 
among the old and invalid members of the church. At the 
morning services a bouquet of these, bearing a beautiful scrip- 
ture motto-card was presented to the oldest living member of 
the church, Mrs. Margaret. Dotson, of Palestine. She was in 
her 90th year, but had walked from her home a mile away to be 
present at the services. Another bouquet with a similar card 
was sent to Mrs. Geo. Boyd who has been a member of the 
Greenbrier church longer than any one else living; about 63 years. 

The Anniversary exercises culminated in the sermon 
preached by a former pastor, Rev. Baylus Cade, at this writing 
of Lincolnton, N. C. He took as his text Isa. 21:11, ‘‘Watch- 
man, What of the Night?” and for one hour held his immense 
audience spellbound. Our hearts swelled with varying emotions 
as he vividly portrayed the trials of the Baptists in the days of 
their poverty and persecution; the prosperity and power to which 


6 


they have since attained; and the glorious future that lies be- 
yond them. 
In closing this account of the anniversary exercises we deem 
it fitting to give an outline of this sermon: 
‘Watchman, What of the Night?’? Isaiah 21:11. 
INTRODUCTION: 


(1) The Poetical Imagery of this passage. 
(2) The Historical Explanation of this passage. 
(8; The Resemblances betwixt the Watchman and Bap- 
tists. 
1. Like him of the olden time, the Baptists were the 
Watchmen of a long, dark night. 
That this may appear, consider— 
(1) That State Interference in religion was universal. 
(2) That of Individualism in religion, there was none. 
(8) That Church Government was either despotic, or oli- 
garchic. 
(4) That the Ordinances were perverted. 
(5) That Regeneration was a ceremonial affair. 
2. Like him of the olden time, the Baptists were the 
Watchmen of a forlorn hope. 
That this may appear, consider— 
(1) That Baptists had no place in public administrations. 
(2) That Baptists were without material wealth. 
(8) That they were few in numbers. 
(4) That they were without culture, and the machinery 
of culture. 
(5) That they held no commanding social stations. 
(6) That they were looked upon as dangerous Enthusiasts. 
3. Like him of the olden time, the Baptists were the 
Watchmen of a growing dawn. 
That this may appear, consider— 
(1) That they secured the separation of Church and State. 
(2) That they have acquired material resources, 
(3) That they have acquired both culture, and the ma- 
chinery of culture. i 
(4) That they have drawn the line betwixt the church 
and the world. 
(5) That they have vindicated Individualism for the reli- 
gious world. : 


4. Like him of the olden time, the Baptists are the Watch- 
men of a splendid future, which holds itself out in the two great 
religious cries of our time— 

(1) Back to the Bible! 
(2) Back to Jesus! 


CONCLUSION. 


1. Let the Baptists behave themselves with a large activity 
for the uplift of all men. 

2. Let the Baptists behave themselves with a larger love 
for all their brethren. 

Let them do these things, and the day is not distant, when 
the Lord’s prayer in the 17th of John will- have been blessedly 
answered. 

Amen! 


THE PASTORS 


OF THE 


GREENBRIER BAPTIST CHURCH 


I. JoHN ALDERSON. 
II. JAMES ELLison. 
III. James O. ALDERSON. 
IV. LEWIS ALDERSON. 
V. JAMES REMLEY. 
Vl. JouN P. CorRoN. 
VII, Wi1ti1AM MARGRAVE. 
VIII. Martin T. Biss. 
IX. SriLAs LIVERMORE. 
X. MarraErw EL.ison. 
XI. WILLIAM FISHER. 
XII. THEODORE GIVEN. 
XIII. Bayius CAveE. 
XIV. Martin Biss. 
AV. VB. eles: 


XVI. W. H. Apams. 

SOW es TS KR, 
VILL “Po Gown ra: 

XIX. HARVEY McLAvuGHLIN. 

XX. M. A: KeEtty: 

©. Nr eo Orel Goes eNce 
XXII. Gro. HE. Davis. 
XXIII. J. W. Morcan. 


I. REV. JOHN ALDERSON (1781-1821.) 


Rev. John Alderson, Jr., founder of the Greenbrier Baptist 
Church, was born in New Jersey, March 5th, 1758. His father, 
John Alderson, Sr., who came to New Jersey in 1719, and also 
his grandfather, John Alderson, of Yorkshire, England, were 
distinguished ministers of the gospel. 

In 1755, Elder Alderson removed with his father to Rock- 
ingham Co., Va. While here his call came to enter the ministry, 
and in 1775 he took charge of the Lynville Creek Baptist church. 
Shortly after this time he made two missionary tours across the 
Alleghenies into the valley of the Greenbrier. Evidently he be- 
came impressed with the duty of carrying the truth into this 
destitute section, and in 1777, he went with his family to live 
and teach the gospel of Christ among the scattered settlers in 
the great wilderness west of the mountains 

*‘On reaching Jackson’s River, he learned that the Indians 
had attacked the house of Col, James Graham, in Greenbrier, 
and had killed one of the family, and taken another prisoner; in 
consequence of which he remained there some two or three 
months, reaching the place of his destination some time in Oc- 
tober. His first location was in Jarrett’s fort on Wolf Creek, 
now Monroe County. Soon after, he settled on the Greenbrier 
river (where the town of Alderson now stands), where he opened 
a farm and often followed the plow with a gun swung from his 
shoulder. In a little time he was able to collect as many as 
twelve members, himself and wife included. They considered 
themselves a branch of the Lynville Creek church in Rocking- 
ham Co., of which Mr. Alderson had been pastor, but transacted 
business asa separate body. On the 24th of November, 1781, 
they were regularly constituted into a church, called ‘The Green- 
brier Baptist church,’ and the following year they connected 
themselves with the Ketokton Association.’’ 

“Such was the introduction of this apostle of the Baptists 
in western Virginia. The Indian depredations above referred to, 
continued a number of years; the inhabitants, for their mutual 
protection, mostly resided in forts; and from one to another, pro- 
tected by a small guard through the woods, this zealous and 
laborious minister traveled in pursuit of his dangerous and 
arduous vocation. In some of the forts he was received with 
kindness and heard with attention; while in others, the rough 


11 


mountaineers, notwithstanding their perilous condition, threat- 
ened to exclude him from their rude defenses, and leave him 
exposed to the merciless savages, who were continually prowling 
about them. Such a barbarious policy, however, was never car- 
ried into effect.’’ 


‘Under all the disadvantages of such a peculiar location, and 
amidst all the dangers and privations of a pioneer life ona 
mountainous and most rugged frontier, for seven long years, 
Mr. Alderson labored on without ever seeing one minister of his 
own order, and but very few of any other.’’ 


‘‘At length, Elder James Johnson and Josiah Osborne came 
to his aid, and by these three ministers, the Greenbrier Associ- 
ation was formed (1801); James Ellison and Edward Hughes 
were soon after added to the number of this little band of Baptist 
elders; the last three of whom were raised up in the newly formed 
churches in this region.” 

‘‘Eider Alderson continued his ministry in this wide field of 
labor about forty years, and o a long life in the full con- 
fidence of his brethren, ia T8416.” Pz 12 if Oi eae 

Elder Alderson was evidently a man of much more than 
ordinary ability. Dr. Taylor, in his ‘‘Lives of Va. Baptist Min- 
isters’’ says that he was without doubt one of the most promi- 
nent men of the Baptist denomination of West irginia, and 
adds, ‘‘had he had the educational advantages now offered, he 
doubtless would have shown among the most distinguished of 
his age.’’ 

But it is his deep consecration to his Master’s work, shown 
under such trying circumstances, that calls forth our highest 
admiration. Besides the trials incident to work upon the fron- 
tier, he had, like his father, the distinguished privilege of 
suffering in behalf of Christ for the promotion of religious 
liberty, having been imprisoned for preaching and performing 
matriage ceremonies, contrary to the laws of the Established 
Church of England. In fact, the greater part of Paul’s list of . 
perils must be applicable to this Apostle to the Greenbrier, ‘‘INs 1-2- 
journeyings often, in perils of rivers, in perils of robbers, in 
perils from my countrymen, in perils from the Gentiles, in perils 
in the city, in perils in the wilderness, * * * * * * in perils 
among false brethren; in labor and travail, in watchings often, in 
hunger and thirst, in fastings often, in cold and nakedness.” 


12 


And, judging from the extracts herein printed from the church 
records of his day, we may add, that, like Paul, he found his 
chief burden in his anxiety for the church, which seems to have 
sorely vexed his righteous soul with its indifference and its 
_ worldliness. 

But how successful under God were his labors! For nearly 
a century he has quietly slept in a humble grave just a few feet 
back of the church that was for so many years the scene of his 
labors and the object of his love; but his work has continued to 
move on till it has reached dimensions of which he, perhaps, 
never dreamed. He established a numerous family whose mem- 
bers have ever been staunch defenders of the faith, and a num- 
ber of whom have been zealous and efficient heralds of the Cross 
in this and other states; from the bosom of the church which 
he founded there have come, directly or indirectly, at leasta 
score of other churches; while through the instrumentality of 
agencies which he set in motion, thousands of men and women 
have been led into the Kingdom of God. And yet the results of 
his work have just begun to appear. This mighty stream of in- 
fluence will continue to grow broader and deeper as the years 
and the centuries rollon. What an incentive have we here to 
live and labor for the Master. Truly no toil for him shall be in 
vain. In connection with the life of Elder John Alderson, the 
beautiful words inscribed upon Moody’s tomb are strikingly ap- 
propriate: ‘‘The world passeth away, and the lust thereof; but 
he that doeth the will of God abideth forever.’’ 

J. W. Morecan. 


II. ELDER JAMES ELLISON (1821-1828.) 


Elder James Ellison, the second pastor of the Greenbrier 
Baptist Church, was born in Farley’s fort, New River, April 
29th, 1778. His parents, like those of Elder John Alderson, the 
founder of the church, were also from the State of New Jersey. 
Not long after the birth of James, their eldest son, the parents 
‘“hecame the subjects of religious concern, and united with the 
Baptist church. They were poor and unable to educate their 
children.”’ 

“In his 18th year the subject of this sketch married Miss 
Mary Calloway, a person who was near his own age and circum- 
stances in life. For several months he was a most rigid forma- 


18 


list, maintaining family worship, and regularly attending the 
house of God. But he again lapsed into sin and became more 
wicked than before. 


“But the omnipotence of divine grace was manifested in 
plucking this brand from the burning * * * * He joined the 
Indian Creek Baptist Church in 1800. 


‘“He was soon discovered to possess talents which might be 
useful, and he was frequently invited to conduct social meetings. 
For three years he embraced every opportunity of exhorting 
those around him to prepare for death. At length he was li- 
censed to preach. Considerable portions of his time were now 
employed in studying. 

‘Elder Ellison was not ordained until 1808, being then 
about 80 years of age. At this time he took charge of the church 
with which he first united, but afterwards removed to Coal Mar- 
‘shes in Fayette. * * * * For many years he was one of the most 

active ministers of the Greenbrier Association. In the counties 
of Giles, Monroe, Greenbrier, Bath and Nicholas, he traveled 
much dispensing the word of life. * * * * 

‘‘He was justly called a doctrinal preacher, but seldom failed 
to apply the truth to the hearts of his hearers. He was a con- 
siderable reasoner. Some of his appeals to the unconverted in 
the latter part of his life were very powerful. 

‘‘Hider Ellison was an uncompromising friend to the cause 
of missions. His addresses on the subject of missions were pro- 
ductive of great good. * * * * It is said that in the latter part 
of his life he gave away to various good objects more than he 
received from the churches.” 

Dr. Taylor in his ‘‘Lives of Va, Baptist Ministers,’’ from 
which the above is quoted, gives an interesting account of the 
closing days of Elder Ellison’s life, In the spring of 1834, not- 
withstanding poor health, he went with his son, Matthew, to at- 
tend the Southern Baptist Convention at Richmond, Va., stop- 
ping several times on the way to visit congregations to which he 
had formerly preached. Before the Convention had adjourned 
he was compelled to leave the city to fill an appointment pre- 
viously made. On the evening after leaving Richmond he be- 
came extremely hoarse and was unable to preach until Sunday 
evening, when he delivered a sermon—his last—from the text, 
‘‘And as Moses lifted up the serpent in the wilderness, even so 


14 


must the Son of man be lifted up; that whosoever believeth in 
him may have eternal life. 


Two days later he became too ill to travel and stopped at 
the home of a friend near Fincastle, Va. Here he continued to 
grow worse until the 27th day of the month (May), when the 
end came. On this day, says Dr. Taylor, ‘‘after lying for some 
time, as though he were asleep, he opened his eyes, and with a 
smile repeated: 

‘All my capacious powers can wish, 
In thee doth richly meet, 

Nor to mine eyes is light so dear 
Nor friendship half so sweet.’ ”’ 


A friend asked him how he was, and he replied, ‘‘If I die I 
shall be well,’’ and soon after this ‘‘he bid farewell to earth’s 
low cares, and mounted upward to be with God.’’ 

J. W. MorGAn, 


III. REV. JAMES 0. ALDERSON (1828-1832. ) 


Rev. James O. Alderson was the youngest son of George Al- 
derson, Sr., and Sarah Alderson, and grandson of Rev. John 
Alderson, Jr. He was born in Kanawha County, Va., now W. 
Va., Oct. 1800, and died in Greenbrier County, April 13th, 1882, 
and was buried in the Amwell Cemetery. 

At the age of five his father died, leaving a wife and seven 
children. His mother then moved from Kanawha to Monroe 
Co., and settled on Greenbrier River, where he lived until 19 
years of age, when he began teaching school. 

At the age of 21 he married Miss Abigail McClung, a most 
estimable woman. Of this union there were born, James G. Al- 
derson, who resides at Alderson, W. Va., Margaret (Peggy) 
widow of Thos. G. Alderson, who resides at Cross Roads, Mon- 
roe Co., W. Va., and Amanda J. McCutchen. 


He was converted and became a member of the Baptist 
Church in 1827, and was ordained and licensed to preach the 
gospel, at the Greenbrier Baptist Church in Sept. 1830, and was 
its pastor for a short time. Dr. Taylor says in his ‘‘Lives of 
Virginia Baptist Ministers,’’ that James O. Alderson became a 
most zealous laborer in the Vineyard of the Lord. * * * * He 
engaged as a missionary in the Greenbrier Association, and im- 
proved most rapidly, During 1831, he baptized between 80 and 


15 


100 converts. Although his health failed him he continued his 
indefatigable labors through all kinds of disagreeable weather 
and did not cease to preach until two weeks before his death. 

Though always physically delicate he was a hard student 
and an indefatigable worker. The few still living who remem- 
ber him, say that ‘‘he was the most devoted and persevering 
minister of his day, that he traveled from church to church of 
which he was pastor and would call at every house on his way 
and ask permission for religious conversation and prayers.” 

Notwithstanding his labors were brief, James O. Alderson 
accomplished much good and of him it might truly be said: 

“There is no death; the stars go down 
To rise upon some fairer shore, 


And bright in heaven’s jewelled crown 
They shine forever more.’’ 


J. CotEMAN ALDERSON. 


a 


Serko Pee 


Rev. Lewis A. ALDERSON. 


Mrs. ELizA COLEMAN ALDERSON 


Wife of Rev. L. A. Alderson. Born at Ambherst Springs, Va., August 4, 
1819. From a picture made for this book in her 88th year. 


IV. REV. L. A. ALDERSON 
(1834-1837, 1839-1840, 1847-1850.) 


Rev, Lewis A. Alderson was born at Palestine, his father’s 
plantation in Greenbrier County, Va., now W. Va., on May sth, 
1812, in the large stone house built in 1788, and died May roth, 
1881, at Atchison City, Kansas. 

He was the youngest son of Joseph and Polly Alderson, and 
grandson of Rev. John Alderson, Jr., founder of the Greenbrier 
Baptist Church, His father, though not an ordained minister, 
was always an active Christian worker. He acted as moderator 
of the Greenbrier Baptist Association for about 40 years, and 
just before his death he presided at a meeting of the General As- 
sociation of Virginia. He was always very generous with his 
means, and it was a common saying in those days that ‘‘as long 
as Squire Alderson would build the churches, pay the preacher, 
and feed the congregation, we would have preaching,”’ 


At the age of twelve, young Alderson entered the Lewisburg 
Academy under the tutorship of Rev. Dr. John McElhenney and 
Mr. Dutton. He continued here for four years, and at the age 
of sixteen he entered the University of Ohio, at Athens, where 
he was graduated in 1832, at the age of twenty, with the highest 
honors of his class, taking the degree of A. M., and delivering 
the salutatory address. He wasa hard student and never re- 
ceived a demerit during those four years.. The year before grad- 
uating he rode horseback from Athens to Palestine, where he 
made a public confession of religion in the church of his fathers, 
and was baptized in the Greenbrier River by Rev. Valentine 
Mason. He was Clerk of the old Church until 1833, when he 
determined to prepare himself for the ministry. He went to 
Williamsburg, Va., and studied theology for one year under the 
distinguished ‘‘Servant’’ Jones. While there he wasordained to 
preach, at the age of twenty-one, and the first sermon he ever 
delivered was in the old octagonal magazine, which had been 
erected by Gov, Spottswood, and transformed into a Baptist 
Church, known as ‘‘Powder Horne Church.”’ 

It has been said that he was the first native Baptist minis- 
ter, in the state of Virginia, who had graduated at a college or 


17 


university and studied theology before beginning the ministry. 

The day after Mr. Alderson was graduated from the Uni- 
versity of Ohio, he married Miss Lucy B. Miles, of Athens. He 
took her to Virginia where she lived only three months after 
their marriage. 


In 1834, he returned home and took charge of the Academy 
at Union, Monroe County, and preached to the Greenbrier, 
Union, and other Baptist churches, until 1836, when he was ap- 
pointed agent of the Sunday School Board of the Virginia Bap- 
tist Publication Society. He traveled throughout most of the 
eastern counties of Virginia, preaching and organizing Sunday 
Schools. In 1837 he was sent to Georgia, by the American Sun- 
day School Union, where he remained until early in the year 
1838, when he was called to Richmond as the first pastor of 
Grace Street Baptist Church. While pastor of this church he 
married Miss Eliza Floyd Coleman, daughter of Captain John 
Coleman, at Locust Grove, Amherst County, Virginia. Of this 
union there were eight children, four of whom are still living 
at the time of this writing,—Joseph Coleman, the eldest, who 
resides at Charleston, West Virginia; Mrs. C. J. White, of Atch- 
ison, Kansas; Cary Trimbal, of Atchison, Kansas; and Lewis 
Allen, the youngest, of Sheridan, Wyoming. 


After remaining pastor of the Grace Street Baptist church 
for one or two years, he again accepted a second call to take 
charge of the academy at Union, in order to be nearer his father 
and his old church. He remained there teaching, and preach- 
ing to the Greenbrier, Union, Sinks Grove, Peterstown, and 
other Baptist Churches, for three years, when he was appointed 
by the Virginia Baptist Sunday School and Publication Society, 
as their general agent, a position which he held until the death 
of his father, July 24, 1845. After this he returned to Alderson 
and took charge of his father’s estate. For about twelve years 
he resided here, managing his farm and preaching to the Green- 
brier, Broad Run, Peterstown, Union and other churches, until 
Oct. 1857, when he disposed of his property and moved his fam- 
ily to Lewisburg, so that his children could attend school; and 
then visited Atchison, Kansas territory, where he purchased 
property. 

In April, 1858, he moved with his family to Atchison, Kan- 
sas. On April 25th, the day after his arrival, he preached the 


18 


first Baptist sermon delivered in Atchison, in Gen. S. C. Pom- 
roy’s office. After this he preached everySunday in empty 
rooms over saloons and gambling dens. He organized the first 
Bible Class, which was composed of the prominent men of the 
town, among whom was Gen. Pomroy, who was the first U. S. 
Senator after the State of Kansas was admitted into the Union, 
and who taught the class when Mr. Alderson was absent preach- 
ing and organizing churches and Sunday Schools thioughout 
Eastern Kansas. On August Ist of the same year, he organized 
the first Baptist church ever organized in the Territory of Kan- 
sas. He immediately took the initiatory step for building a church, 
which was completed in the fall of 1859. This was the only 
Baptist Church for four years in Kansas; this organization has 
grown strong and wealthy and remains a monument to his work. 
This was a large brick building, constructed almost entirely by 
him and Dr. Choliss and family, out of their private means. The 
church increased rapidly in membership and prospered wonder- 
fully under his ministration. It has now nearly four hundred 
active communicants, after organizing a large branch church 
from its membership. He remained pastor of this church and 
established other churches and Sunday Schools until his health 
failed. He freely devoted his entire time, talents, energy and 
fortune, to the cause of religion for 50 years without any pecun- 
iary consideration. 

He preached his last sermon, by special request, in his old 
church, in April, 1880, over the remains of Mrs. Emma Bryan, a 
devoted member of his church, who was the first white person 
born in the territory of Kansas. 

In July, 1859, he,in company with Rev. I. $. Kalloch, went 
to Franklin County, Kansas, and entered into a contract with 
the Chief and Council of the Ottawa Indians, by which the lat- 
ter agreed to give 20,000 acres of land for the Ottawa University, 
to be erected near by. Heand Mr. Kalloch selected the town 
site of Ottawa University, which has grown tobe the largest Bap- 
tist educational institution west of the Mississippi River. 

Mr. Alderson was highly educated and talented. He was 
offered the presidency of several colleges and educational institu- 
tions, preferring to devote his life to the work of the ministry. 
The day after his death, the editor of the leading paper of Atch- 
son, who was not a believer, in publishing a notice of his death, 


19 


said, ‘‘Mr. Alderson was a man of striking appearance. His 
massive form and marked commanding features impressed every 
one who looked upon him for the first time. He was a man well 
calculated to obtain and hold the attention of his hearers. He 
was a man of kindly heart and a lover of nature and an observer 
of natural phenomena. His life was devoted to good aims and 
ends, the maintenance of which he believed to be the eternal 
truth; he believed that there is for man a hope that lights the 
way to another world than this, and after resting in this hope 
for 50 years he died trusting in it to the last. His monument 
will be in the hearts of those who knew and loved him, and after 
they are gone, a memento will exist in the beautiful Alderson 
Grove, which has so long borne, and we trust will forever bear, 
his name.’’ 

After standing for 80 years this first church in Atchison 
was replaced by a larger and more costly one, to meet the 
growing needs of the congregation. Nearly the whole front of 
this new chur@h is taken up by a beautiful memorial window, 
given by his devoted members. ‘This will also stand asa monu- 
ment to his sacred memory, with those who knew and loved him, 
and their descendants. 

Dr. Hardwick, of Texas, who wrote a short sketch of Mr. 
Alderson’s life, for the Christian Repository, said of him: ‘‘When 
in his prime, there were few men who excelled him asa preacher, 
and those in the state of Kansas, wish to add one compliment to 
a man who gave his best years to the church gratuitously. The 
world might soon become converted if there were more such 
noble hearted, self-sacrificing Christian men.’’ And a Kansas 
paper adds, ‘‘It has been many days since Atchison lost a citi- 
zen so universally respected and highly esteemed by every one. 
His kindly heart, genial good humor, pleasant greetings, and 
good wishes, were valued by all who knew him, and hundreds of 
our citizens will sincerely mourn his loss.’’ 

J. CoLEMAN ALDERSON. 


20 


MLEY 


E 


REv. JAs. R 


| V. REV. JAMES REMLEY (1841-1844.) 


The Rev. James Remley was born near the White Sulphur 
Springs in Greenbrier County, West Virginia, January 15th, 1811. 
His parents were Elias and Catherine Remley, who at an early 
time immigrated from Pennsylvania. He early developed a 
thirst for knowledge, but the school facilities at that day were 
limited. He pursued his studies privately while at home and 
taught school for a number of years, preparing himself for col- 
lege. He took the regular course at William and Mary College, 
but a few weeks before graduation he accepted an appointment 
as Colporteur of the American Sunday School Union. He en- 
gaged in that work for the General Baptist Association of Vir- 
ginia until he was ordained as minister of the gospel. 

He was married to Jane C., the daughter of the late Col. 
George Alderson of Fayette County, in 1838. In 1842 he be- 
came the pastor of the Lewisburg Baptist Church, and continued 
to supply the church until about 1850. In the meantime he was 
pastor of the Greenbrier Church and also supplied other churches 
in the vicinity of Lewisburg. In ’49 he bought a farm near 
Ronceverte and lived there for six years, and during these six 
years preached at Sinks Grove church, and also at Union. He 
also conducted a private school, which had a large attendance for 
a school in the country. In October, 1855, he moved with his 
family to Iowa, and the following year moved to his farm some 
fifteen miles distant from Iowa City. While in Iowa, because of 
his ill-health he did not devote his attention to the ministry, but 
organized two churches and preached for them until they were 
able to procure a regular pastor. 

He made friends in his new home, and served for a number of 
years as member of the Board of Supervisors of the County. 
The nomination for State Legislature was urged upon him but 
he thought it incompatible with his character to do anything to 
secure his election, and was defeated by eight votes. He served 
as school officer and justice of the peace as long as he lived upon 
his farm. In 1873 he moved to [owa City and on Feb. 6th, 
1875, he peacefully passed away, His wife survived him nearly 
twenty years. His oldest son, Lycurgus, fell a victim to disease, 
with Grant’s army, before Vicksburg. His second son, George 


21 


Alderson, was slain in the battle of Winchester, Sept. roth, 
1864. This son was Sergeant Major of the 22nd Iowa. How- 
ard Marshall lives at Anamosa, Iowa, where he has been prac- 
ticing law, except when District Judge, thirty-five years. The 
next son, Milton Remley, resides at lowa City, Iowa, where he 
is engaged in the practice of law with his son, George. He 
served the state for three terms as Attorney General. The old- 
est daughter, Alice, is the wife of Hon. John D. Glass, of Ma- 
son City, Iowa. Fred A. Remley, the youngest son of the fam- 
ily, graduated from the State University of Iowa, afterwards at 
Morgan Park Theological Seminary, and spent four years in 
Europe, taking his doctor’s degree at Leipsic, making a thorough 
preparation for the Christian ministry. On his return home he 
failed in health and has been unable to accomplish anything 
since. 

Rev. James Remley was naturally a student, and was char- 
acterized by broad and common sense. He was of a very kind- 
ly disposition, courteous, and always had the courage of his con- 
victions. All of his children who attained their majority were 
graduates of the State University of Iowa, and all became active 
workers in the church. Milton, for four years was president of 
the Baptist State Convention, and has seryed as moderator and 
clerk of different associations. For many years he was president 
of the Board of Trustees of the Des Moines College. 

Judge Howard M. Remley likewise served for several years 
as President of the Baptist State Convention. Also was mod- 
erator of associations and both sons have held important posi- 


tions on educational boards. - 
Both James Remley and his wife are buried in the beautiful 
Woodlawn Cemetery at Iowa City. 
MILTON REMLEY. 


VI. REV. JOHN P. CORRON (1845-1846.) 


Rev. J. P. Oorron was the next pastor of the Greenbrier 
Church. He served for only a short time, and we have been 
unable to learn much concerning his life or his work. Those 
few who remember him speak of him as having been a preacher 
of average ability, dignified, and yet very genial in manner. 
His home was near White Sulphur Springs. 

J. W. MorRGAN. 


22 


VII. REV. WILLIAM MARGRAVE (1831-1851.) 


Rev. William Margrave was born in Lexington, Rockbridge 
County, Virginia, November 23d, 1793, his parents being of 
German descent. His father, who wasa hatter by trade, died 
when William was yet achild. His mother, who was a devout 
Christian woman holding the Presbyterian faith, was left in 
somewhat straitened financial circumstances, but she determined 
that her children should be sent to school, and young William 
had educational advantages that were probably above the ordi- 
nary at that time. However, whether because of habitual ill 
health or because of a wild and wayward disposition, the lad did 
not so profit by his opportunities as to ever become a ripe scholar. 

In his 17th year Mr. Margrave left Lexington and came to 
Lewisburg, Greenbrier County, where he learned the trade of 
tailor. ‘This practical knowledge afterward stood him in good 
stead, for, like Paul, he laboured with his own hands while in 
the ministry, both for the support of his family and to obtain 
money for the liberal contributions which he was constantly 
making to his churches and work. During the years of his 
early manhood in Lewisburg Mr. Margrave was the acknowl- 
edged leader of all the wild and dissolute youths of that commu- 
nity. He wasa ‘‘confirmed drunkard, a profane swearer, a 
gambler, a reckless Sabbath-breaker and a heaven-daring scoffer 
at religion.’’ He told of his conversion in these words: ‘‘One 
morning after consuming about half a pint of whisky I went to 
my bottle and took it in one hand, while I held a glass in the 
other. Just then an inward monitor seemed to say, ‘Drink and 
you die—quit and youlive!’ I said, ‘I willlives * * * Finally, 
about 12 o’clock one night, I resolved to give myself to God. I 
prayed that I might be forgiven, if that were possible, and early 
the next morning I found peace to the joy of my soul,’’ After 
his conversion Mr, Margrave decided it was his duty to connect 
himself with God’s people. Some time before his conversion he 
had heard Rev. Dr. McEHlhenney, of Lewisburg, preach a sermon 
on baptism, and it had led him to look up the subject for himself 
in the New Testament. He said then that if he ever obtained 
religion he would be a Baptist. Ministers of the latter denomina- 
tion were few in this section then, and it was not until four 
months after Mr. Margrave’s conversion, in the year 1881, that 
Rev. James O. Alderson passing through Lewisburg, heard of 


23 


the new convert, looked him up, and took him to the creek two 
miles west of town and baptized him. 

From the very moment of his conversion Mr. Margrave was 
zealous for the Lord. In 1832 he was licensed as an exhorter, 
in 1833 he was licensed by the Big Levels church to preach the 
gospel, and on May 10th, 1836, he was regularly ordained at 
Hopewell Meeting House by Elders Wm. ©. Ligon, Alex Free- 
man, Thos. Harman and James Mitchell. For over 85 years he 
coiled incessantly and energetically for the salvation of souls, 
He was at different times colporteur for the American Tract So- 
ciety, Am. Bap. Pub. Society, Western Association and Virginia 
Tract Society, andit wasin this personal, house-to-house ser- 
vice. that he did his greatest work. His came to be a familiar 
face and figure in the mountain homes and the people, in great 
affection, called him ‘‘Uncle Billy.’’ During his ministry he 
baptized four hundred and twenty-two persons. 

Mr. Margrave was twice married, the first time to Jane 
Linn, who died in 1830, the second time to Margaret (Aunt 
Peggy) Wetzel, who died in 1868. The good old minister was 
himself gathered to his fathers Feb. 24, 1867, full of years and 
good deeds. Elder M. Bibb once said of him, ‘‘He was certainly 
the most zealous Christian I ever knew!’’ Let that be his glor- 
ious epitaph. 

Gro. ALDERSON, JR. 
VIII REV. MARTIN T. BIBB (1852-1857.) 


The ‘‘Elder’’ Martin Bibb is an uncle of the ‘‘Younger’’ 
Martin Bibb who also served as pastor of the Greenbrier Church. 
Martin T. Bibb was pastor for five years, but we have not gotten 
many of the facts connected with his life. He seems to have 
been rather an austere man, intolerant of everything that sav- 
ored of worldliness, and rigid in the enforcement of discipline. 
There seem however to have been quite a number of additions to 
the church, as the minutes record 120 baptisms at his hands. 

J. W. MorGAN. 


24 


ELDER MATTHEW T.. ELLYSON AND WIFE. 


IX. REV. SILAS LIVERMORE (1857-1859.) 


The next pastor of the church, Rev. Silas Livermore, must 
also be slighted here because of lack of data. He was principal 
of a private school at Sinks Grove, W. Va., and for ghe yeary 
served as pastor of the Greenbrier and other churches. He is 
remembered as a scholarly, polished, @hristian gentlemen, and 
we feel sure that a fuller and more accurate account of his life 
and labors has been kept in the records of the church above. 

J. W. MorGAan. 


X. REV. MATTHEW ELLISON. 
(1859-1865, 1881-1883.) 


‘Rather Ellison’’ as he is familiarly called by those who 
knew and loved him, was born in Monroe Co., W. Va., Novem- 
ber the 19th, 1804. He belonged to a family of preachers, his 
father, Rev. James Ellison, the second pastor of the Greenbrier 
Church, and three of his brothers, having been Baptist ministers. 

Bro. Ellison was converted and baptized when he was 16 
years of age. Not many years after his conversion he was li- 
censed to preach, and in 1887 he was regularly ordained to the 
work of the gospel ministry. His first efforts in the pulpit were 
not very promising, but he continued to develop until he became 
one of the leading preachers of his day in this section of the 
country. He was a man of boundless energy, and he was un- 
tiring in his efforts to prosecute the work of his high calling. 
He traveled almost continually, preaching in schoolhouses, in 
private homes, or in the open air whenever an opportunity was 
presented. In his delivery he was simple, earnest, eloquent. 
He was loyal to the word of God, and was an uncompromising 
defender of the faith as held by the Baptists. 

His ministry was an unusually long one, extending through 
a period of 65 years. During this time he traveled many thou- 
sands of miles, preached 7,000 sermons, baptized 2,000 persons, 
and was instrumental in organizing 25 churches. His longest 
pastorate covered a period of 44 years. Besides his work in the 
pastorate, he was agent of the Western Virginia Baptist Associ- 
ation for four years, and of the American Bible Society for two 


25 


years. He served as moderator of the Greenbrier Association for 
about twenty-five years, and of the Raleigh Association for about 
ten years. He was also once president of the General Association 
of West Va. 


Many interesting stories are told concerning the life and 
labors of this rather remarkable man. One, illustrating the 
readiness of his wit, and the directness of his argument, especial- 
ly deserves mention here. At acertain meeting, in which Bro. 
Ellison was acting as chairman, regeneration was the theme for 
discussion. Through courtesy, a Campbellite minister, who 
was present, was invited to participate in the discussion. This 
man, taking as his topic, ‘‘Baptismal Regeneration,” consumed 
the whole time allotted to the discussion. When he concluded, 
Bro. Ellison announced that the time was up, and added: ‘'‘I 
should like very much to reply to the address we have just heard, 
if the time would permit, but as it is I shall simply say this 
much, ‘the mother never washes the child until it is born,’ ” 
The minister who had made the speech left the house with a 


sense of utter defeat. ‘‘I am beaten,’’ he said, ‘‘worse than I / 
have ever been before, and no one else could have done it “ke 
‘Mr. Ellison.’’ 


On anothor occasion, while traveling through some part of 
Virginia, Bro. Ellison, it is said, sent an appointment ahead of 
him, naming a time when he would preach at a certain church. 
For some reason the notice failed to reach its destination, and when 
Bro. Ellison arrived at the church, prompt to the moment, as his 
custom was, he found no one present but himself. When the 
time appointed for service arrived, the minister went into the 
pulpit and began singing a hymn. A stranger passing by, hear- 
ing the singing, and seeing only one horse hitched, was, through 
curiosity, constrained to enter. To this audience of one, Bro- 
Ellison proceeded to preach with his usual earnestness, and as a 
result the man accepted Christ and afterward became an efficient 
Christian worker. 


Father Ellison was twice pastor of the Greenbrier Baptist 
Church. His first pastorate began in August, 1859, and ex- 
tended to May, 1865. His second term of service covered just 
two years, from November, 1881, to November, 1888. During 
the last few years of his life he held no regular pastorates but 
occupied his time mainly in writing. Heis an author of some 


26 


celebrity, having written a book on ‘‘Dunkerism,’’ a ‘‘Plea for 
the Union of Baptists,’ and other works. 


The closing days of his life were spent in his home—in the 
town of Alderson, W. Va. His house, which was built partly 
with his own hands, stands just across the street from the Bap- 
tist Church, and is at the time of this writing occuped by Bro. 
John H. Johnson. Here, at 9 o’clock on Monday morning, April 
3, 1889, Elder Ellison’s earthly career quietly came to a close. 
Upon the Sunday preceeding he had attended church, and there 
made a prayer which was said to be one of the most beautiful 
ever heard, On the following morning he suddenly became ill 
and was compelled to lie down upon a couch. Friends soon en- 
tered and lifted him to the bed where his sick wife was lying. 
Here in a few moments he quietly breathed his last. For about 
seventy years he had walked with God, and now without sick- 
ness, or struggle, or pain, he is translated to dwell with Him in 
the courts on high. 


His wife, who had been his faithful companion through his 
long life of toil, who had often accompanied him in his journeys, 
riding with him upon the same horse, and who, fortunately, ac- 
companies him in the picture given in this book, survived him 
by several years. She died at Raleigh, W. Va., and unfortun- 
ately, was laid to rest there. We trust, however, that this ar- 
rangement will be only temporary. These two, who were in- 
seporarable in life, should not be separated in death. The body 
of the wife should be removed and placed beside the husband, 
who sleeps in the cemetery of the Old Greenbrier Church not 
many yards from the spot where he stood through seven years 
and proclaimed with burning eloquence the message of the 
blessed gospel. 


The tombstone—it has fallen and lies prone upon the grave— 
which marks the last resting place of this noble saint and_ be- 
loved pastor, bears an inscription which, in view of his life and 
labors, is eminently appropriate: ‘‘Well done, good and faith- 
ful servant.” Soldier of the Lord, rest! until the last trumpet’s 
sound shall summon you to hear the words from the lips of the 
Judge himself. 


J. W. MorGAn. 
From notes furnished by J, C. Woodson. 
27 


XI. REV. WILLIAM FISHER. (1865-1866.) 


We are unable to give many dates in connection with the 
life of the next pastor, Rev. Wm. Fisher, He remained with 
the church only one year, but he is distinctly remembered after 
the lapse of more than forty years. 


He came from Accomac Co,, Va,, and no one ever knew 
him without learning of his loyalty to this division of ‘*The Old 
Dominion.’’ It is said that while in this section he never but 
once made a public speech or preached a sermon without men- 
tioning Accomac, and on that occasion, he, with some difficulty, 
left it out that he might gain five dollars, promised him for mis- 
sions as a reward for omitting from one address the name of the 
place of his nativity. 

He was very genial in manner, and, judging from the fol- 
lowing incident, he was not altogether without appreciation of 
the humorous side of life. During the time he was pastor of 
the Greenbrier Church he lived at Lewisburg, and money being 
scarce at that time, the war having just closed, the people were 
accustomed to pay his salary in produce, delivered at his home. 
On one occasion the load that was sent to him contained a large 
quantity of pork, but it was all ‘‘side meat’’ or shoulders,—no 
hams were to be found. Mr. Fisher fully appreciated the situ- 
ation, and instructed the driver as he was leaving to ‘‘ask the 
people in his neighborhood if their hogs grew without hind legs.”’ 


Mr. Fisher was an earnest preacher, an active worker, and 
an excellent pastor, and the church seems to have flourished dur- 
ing his short ministry. From one of the copies of the Green- 
brier Baptist we quote thefollowing: ‘‘Our older members still 
speak of the great revival of 1865 under the ministry of Rev. 
Wm. Fisher. Mr. Fisher was pastor of the church only a year 
and he baptized into the church one person for each week of his 
pastorate—52 in all. This revival is not remembered especially 
for the number of converts—although the number seems large 
when the thinly settled condition of the country is recalled,— 
but principally because it continued in Spirit and power during 
the whole year, and religion seemed the main topic of thought 
and speech in all the community. It is perhaps true that the 


28 


REV. THEODORE GIVEN 


adversities, which found cause in the terrible war just ended, 
opened the hearts of the people to the Lord’s blessings.’’ 
J. W. Morcan. 


XII. ELDER THEODORE GIVEN (1866-1877.) 


Elder Given was born on Middle Run, in what is now Brax- 
ton Co., W. Va., on Feb. 1,1827. He was the eldest. son of 
Mr. and Mrs. William Given, who were numbered among the 
most respectable of the original settlers of Nicholas County. As 
a boy he had but few educational advantages. He was, how- 
ever, a careful student of nature, and of the Bible, which was 
ever his favorite book. Often while yet a mere child he was 
found alone in the beautiful forests about his home memorizing 
the Word of God,—an exercise to which he undoubtedly owed 
much of that strength of character and beauty of life manifested 
in later years. 


According to his own statement, Elder Given’s religious im- 
pressions began at a very early period in his life, ‘“‘At the age 
of seven,” said he, ‘‘I was convicted of sin by reading a reli- 
gious book written by John Flavel, but was not saved until I 
was fourteen, as I had but few religious instructors’’—a state- 
ment that would indicate his precocity in intellect as well as in 
religion. 

In Sept. 1849, he was licensed to preach, and in Aug. 1851, 
he was ordained at the Elk River church. For over fifty years 
Elder Given faithfully and efficiently labored in his sacred call- 
ing. He belonged to a class of ministers whose names are graven 
high on heaven’s honor roll. As missionary colporteur for the 
American Tract Society he traveled and preached through the 
mountain wilderness, often risking his own life for the cause 
that he loved. 


During this long period of labor he built many houses of wor- 
ship, and served as pastor more than thirty congregations. He 
served the Old Greenbrier church for eleven years, and his work 
here, as elsewhere, seems to have been characterized by a spirit 
of faithfulness and love. The writer knows of no one else among 
the former pastors of this church whose name is remembered 


with more affection than is the name of this honored servant of 
God. 


29 


On Jan, 5, 1904, he was taken from the scenes of his earthly 
labors to dwell in the Courts on high. The wife of his youth, 
who was his faithful helpmeet for nearly fifty years, preceded 
him by alittle more than four years. His second wife, to whom 
he was married in 1900, survives him, 

Concerning the end of such a life, as that of Elder Given, 
how appropriate are the words, ‘‘Blessed are the dead who die 
in the Lord from henceforth: * * for their works follow 
with them” J. W. Morecan. 


XIII. REV. BAYLUS CADE. 
(1878), (1879-1881), (1884-1885). 


Rev. Baylus Cade was born in Barker’s Settlement, Barbour 
County, Virginia (now West Va.), Sept. 3, 1844. In 1862, at 
the age of 18, he entered the Confederate army and served 
throughout the war. During the Summer following the close of 
the war, he worked on the farm, but early in the winter of 1865 
he began to study under his pastor, Dr. J. Wm. Jones of Va. 
In the Spring of 1866 he was appointed Colporteur for the Amer- 
ican Tract Society, and in the fall of the same year entered 
Richmond College. Up to this time he had attended school only 
eleven mouths, all told. He remained in college three years, 
leaving in June 1869 to become pastor of the churches at St. Al- 
bans, Mt. Vernon, and Hurricane Bridge, and of Union Church. 

Bro, Cade took an active part in the establishment of Shel- 
ton College, W. Va., and taught for one year in that institution 
in connection with Prof. P. B. Reynolds. 

In 1878 he was called to the Greenbrier Church, and from 
the records it seems that he served as pastor three different 
times. His first pastorate extending from Mar. 1878, to Nov. 
1878; the second from Sept. 1879, to June 1881; and the third 
from Jan. 1884, to May 1885. 

After this he was for a short time pastor of the Venable St. 
Church in Richmond, Va., and for six years, of the church at 
Lewisburg, N. ©. He then served for two years as chaplain of 
the United States Penitentiary at Ft. Leavenworth, Kansas, and 
afterward was appointed private Secretary to His Excellency, 
Governor E. lL. Russell, of N. C., and served in this capacity 
for three years. After this he returned to the pastorate. He had 


30 


Rev. BAyLus CADE. 


charge of the church at Murphy, N. C., for three years, and is 
- now pastor at Lincolnton, N.C. Heis also chief editor of The 
Piedmont Evangelist,a Baptist paper published at Lincolnton, 


In his ability as a -speaker, a thinker, and a writer, Bro. 
Cade easily stands among the first of the pastors of the Green- 
brier Church. When stimulated by excitement of some sort— 
or, as one of his most ardent admirers expressed it, ‘‘when about 
half mad’’—he would often rise far above himself, soaring to 
heights of eloquence not often attained in public speech. 


As a debater he had few superiors. His broad and accurate 
knowledge, his ability at repartee, and the scathing sarcasm 
which he was capable of using, made him a dangerous anta- 
gonist in this field. 


But while he could be relentless in crushing one who opposed 
him, he was nevertheless very tender-hearted, a most loyal friend, 
and an unfailing sympathizer of the suffering and the oppressed, 
As achild he was left alone to struggle in an unequal contest 
with a world that had but little sympathy for him, and the ex- 
periences of those days rendered him forever the friend of those 
who were trying to rise. 


As a preacher, Bro. Cade is loyal to the Word, and always 
fresh and interesting. ‘Those who know him best testify to the 
sincerity of his motives, the loftiness of his aims, and the genu- 
ineness of his faith in God. 


From the account given above of Bro. Cade’s work it will 
be seen that he has accomplished far more than is accomplished 
by the average life, but still it is manifest that his achievements 
are not commensurate with his extraordinary ability, while they 
fall very far short of hisideals and his aims. He was ever striv- 
ing to reach the fruit that hung on the topmost bough, and 
more than once it seemed to be within his reach; but just as his 
hand was closing upon the prize, it suddenly evaded his grasp, 
and vanished from his sight. Out of such disappointments to 
his sensitive and aspiring soul, grew his beautiful poem, entitled, 
‘“‘Somewhere, Somewhen.’’ In closing this sketch of Bro. 
Cade’s life I cannot do better perhaps than quote a few lines 
from this poem, which reveals so much of the inner life of this 
man, ever struggling upward, but so often baffled in efforts to rise, 


31 


“There be acts that have never come out into fact, 
There be loftiest deeds that have never been done; 

The capacious of soul, who were broken and racked 

On the frowning adverse ere the race was begun; 

Shall the acts and the actors meet not any more! 

Shall the deeds and the doers be always estranged? 

Is there not a wide place—an inviting, fair shore, 
Where the man and the moment shall meet, nor deplore 
The evanishing old order of things gone before? 

* * * * * * * 
O, there must be!—there must be, fruition for hope! 
Hid away in the bosom of the swift coming years, 
When the able may climb up ambitiof’s wild slope, 

Nor occasion the down-pour of innocent tears! 
O, hands unseen !—O, waiting men !— 
Somewhere !—Somewhen!”’ 
J. W. Moreayn. 


XIV. REV. MARTIN BIBB (1879) 


Rev. Martin Bibb was a nephew of Rev. Martin T. Bibb, who 
was pastor of the Greenbrier Church from 1852 to 1857. He 
was also a son-in-law of Rev. M. Ellison, another pastor of this 
church. 

Bro. Bibb is said to have been one of strongest men in the 
ministry in this part of the state. He had no school ad- 
vantages, and yet he became a considerable scholar, able to read 
Latin and Greek. This knowlecge he acquired in private study, 
working at night by the light of a pine torch, after his day’s 
labor upon the farm. 

Asa preacher of the gospel he was considerably above the 
average. His fine physique gave him acommanding and im- 
pressive appearance in the pulpit, and his language and 
style of delivery were always attractive. In addition to 
this he was humble, meek, and unassuming, and his un- 
impeachable Ghristian life was a constant vindication of the 
truth of the gospel which he preached. The main theme of his 
preaching was ‘‘Christ and Him Crucified,’’ and many of the 
saints who are yet living thank God for this faithful preacher as 
the instrument of their salvation. 

In all the public gatherings of the Baptists of this section, 
Bro. Bibb was well known in his day, and he was always relied 
upon for the strength of his judgment, and for his ability to 


32 


REv. MARTIN BIBB. 


REV. B. P. PHILLIPS. 


meet any emergency that might arise. In illustration of the 
latter point the following story istold: ‘‘At a meeting of the 
Greenbrier Association, Dr. W. P. Walker was preaching to a 
large congregation, and M. Bibb occupied the rostrum with the 
preacher. From some unknown cause Dr. Walker broke down 
in the midst of his sermon and had to take hisseat. Immediate- 
ly, and as though nothing unusual had happened, Bro. Bibb 
arose, and taking up the thread of Dr. Walker’s discourse, com- 
pleted the sermon in a most satisfactory manner, and redeemed 
the occasion. 

Bro. Bibb’s term of service in the Greenbrier Church was 
short, but he is lovingly remembered by many of the older mem- 
bers of the church. We regret that we are unable to give the 
dates in connection with the events of his life. Also that we 
could not give a more accurate account of his life’s work. 

‘ J. W. Morecan. 


Compiled from notes furnished by J. C. Woodson. 


XV. REV. BARNIE HAMILTON PHILLIPS (1886-1888). 


Rev. B. H. Puillips was one of the most beloved pastors of 
the Greenbrier Church. His deep sincerity, his genuine but un- 
assuming worth, his thorough but unaffected consecration, his 
genial manner, and his loving heart, bound him by the strongest 
ties to those who see beneath the surface of things and of men. 
But I will let the story of his life he told by one who is better 
qualified than any one else to speak of him—his faithful and 
loving wife, who has striven so nobly and so successfully to train 
the children that were left in her care. 

‘‘Barnie Hamilton Phillips was born in Carrol County, 
Tenn., May ::, 1854. He graduated from Wake Forest College 
with the degree of Bachelor of Arts, in June 1880. He was bap- 
tized into the fellowship of Selma Baptist Church, N. C., by 
Rev. N. B. Cobb, on the third Sabbabth in November, 1874. 

‘‘He had his first impressions that God was calling him to the 
ministry while he was a student at college, but he fought against 
it, fearing that he might be mistaken. In the spring following 
his graduation, however, while ill with typhoid fever, he decided 
that the Lord did wish for him to preach, and he promised that 
if God would let him get well he would obey the call. He 


33 


preached his first sermon in New Friendship Church, near Win- 
ston Salem, N. C., July 3, 1881, and was ordained at Reidsville, 
N.C., April 4, 1882, 

‘*The first year of his ministry he served country churches, 
being employed by the State Mission Board. He became pastor 
of Reidsville Baptist Church in February, 1883. He was also pas- 
tor at Rockingham, N. C. From there he was called to Alder- 
son and Ronceverte, W. Va. After resigning at Alderson in 
October, 1888, he returned to N. C., and took work in the Rich- 
mond Co. Association. From there he was called to Whiteville, 
N. C., and from this charge he was called to heaven, where he 
ever lives with Jesus, who died that we all might have eternal 
life. 


“In August of the year, 1890, he was compelled to give up 
his work, and from Whiteville he went to Colorado Springs in 
hope of restoration, but returned to Reidville about December, 
20, 1890, and died January 29, 1891. 

‘‘He met death without a fear, and was bright and cheerful 
to the end. His only concern was for the family he was leaving. 
He was fond of children, loved his own devotedly, and was never 
happier than when at home with his own little family. . 

‘In his work he always tried to get down ona level with the 
people, that he might be able to lift them up. He had no ene- 
mies, and always had an enccuraging word for every one. He 
tried to be faithful and true in the discharge of all of his duties. 
On his death bed he remarked that he had preached 760 ser- 
mons. ‘I go hopefully,’ he said, ‘but not depending on any- 
thing that I have done for salvation.’ His last words were, 
‘The will of the Lord be done.’ ’’ 

The following lines written by Geo, Alderson, Jr., for The 
Greenbrier Baptist, of February, 1902, fittingly close this 
sketch: 

‘Among the most pleasing early recollectioes of this writer 
are the kindly face, the benignant manner, and the cheery voice 
of Mr. Phillips. He was gentle as a woman, and yet firm when 
need be, a man of great power and persuasion in the pulpit, a 
beloved visitor in the homes of his people. He was a thorough 
Baptist, yet of such @hristian love and s¥mpathy as endeared 
him to all the people. The writer has heard a loving tribute 
paid to his memory by the minister whose charge of the Presby- 


34 


Rev. C. T. KIRTNER. 


terian church here was contemporaneous with Mr. Phillips’ pas- 
torate. He died not a great while after his return to the South- 
‘land. Weak from long suffering, he was unable to lift his 
hands, and his dying request was that his wife might lift his 
arms toward Heaven.’ Thus he softly fell on sleep.” 
J. W. Morean. 


XVI. REV W.H. ADAMS (1889). 


Rev. W. H. Adams succeeded Bro. Phillips as pastor of the 
Greenbrier Church. He was born in Campbell County, Va., 
March 15th, 1840. He was baptized by Rev. G. W. McGraw 
in 1867, and was ordained to the gospel ministry in 1869, He 
has been actively engaged in the work of the ministry for over 
thirty-five years, serving churches in Fayette, Greenbrier, Nich- 
olas and Kanawha counties. He was pastor of the Jennette 
Church in Fayette Co. for twenty-five years. 

This writer is not personally acquainted with Bro. Adams 
but he has heard him spoken of as a strong man, an earnest and 
forceful preacher, and a faithful pastor. More than one thou- 
sand persons have been baptized and added to the church 
under his ministry. 

Bro. Adams served the Greenbrier Church for only a short 
period. He began his work in April, 1889, and in October of 
the same year resigned in favor of Rev. L. E. Peters, who, how- 
ever, declined to accept the call of the church. 

J. W. MorRGAN. 


XVII. REV CHARLES THOMAS KIRTNER (1890-1892. ) 


Rev. GF. Kirtner was called to the pastorate of the Green- 
brier Baptist Church June 18, 1890, and served for two years, 
devoting three-fourths of his time to the work. He is a native 
of Mercer Co., W. Va., and was born March 17th, 1860. As 
most other ministers of the gospel, he was born in the country, 
and during his early years he had the incomparable advantages 
of life upon the farm. 

Bro. Kirtner was not converted until he was about 23 years 
of age. Inthe Fall of 1883 he was convicted of sin, and he be- 
gan earnestly to seek the Lord. One night in his room in hls 
boarding-house he kept up the struggle till about 2 o’clock in 


35 


€he morning, when suddenly the light broke in upon him, and 
he obtained peace. With his surrender to the Lord there came 
the conviction of duty to devote himself to the work of preach- 
ing the gospel. 

He studied for three years in the Normal School at Athens, 
W. Va., and afterward attended Richmond College, Crozer Semi- 
nary, and the Southern Baptist Theological Seminary, spending 
one year in each of these institutions. 

On Mar. 14, 1889, he was united in marriage, by Rev. J. P. 
Campbell, to Miss Rebecca Florence Nowlan, of Alderson, W. 
Va. She is an excellent Christian woman, and has been a faith- 
ful assistant of her husband in his important work. 

Up to the present time Bro. Kirtner has held seven pastor- 
ates. After leaving the Greenbrier Church in March 1892, he 
served Milton Church for four years, Hinton Central for two 
years, St. Albans for five years, Russell, Ky., for one year, and 
he is now serving St. Albans again for half of his time, and is 
devoting the other half to Montgomery. 

Under his pastorate in the Greenbrier Church the Mission 
Circle seems to have been vigorous. The membership of the 
Church numbered 163, and the Sunday School had an attend- 
ance of 64. The parsonage was completed in his pastorate. 

In his preaching Bro. Kirtner is earnest and decidedly 
evangelistic. His work has been largely blessed in the salvation 
of souls, there having been about 1000 professions of faith under 
his sermons during the last twelve years of his ministry. 

J. W. Morcan. | 


XVIII. PATRICK GREGORY MEATH (1892-1894). 


Rev. P. G. Meath was born in Clare County, Ireland, Feb. 6, 
1842, but removed to America with his parents when a mere 
lad. He attended district schools, the Christian Brothers’ at 
LaSalle, Ill., St. Mary’s of the Lake in Chicago, Illinois State 
Normal, and the Theological Seminary at Louisville, Ky. 

He was pastor of the Baptist Church at Newhamed, Ill., and 
Newtown, Ind. Also of the following in the State of Iowa— 
Rockwell City, Tarhville, Tama, Toledo, and Afton. He be- 
came pastor of the Greenbrier Church in the autumn of 1892. 
After his resignation of this church he went to Newark, Ohio, 


36 


REv. P. G. MEATH 


tw 


} 


and from there to Chicago where he now is, attending a Medical 
School. 


While Pastor of the Greenbrier Church, he was seldom idle. 
He was a man of great energy and of undoubted piety. His 
preaching was all along the line of obedience, and he practiced 
what he preached. He said to the writer at one time, that he 
never knew what true happiness was until he learned to trust 
and obey. 


He traveled on foot over hills and mountains, looking after 
his members as well as others. When he entered a house he 
would question evéfyorie present about their spiritual condition. 
For all true Christians he had words of encouragement, but those 
who were negligent of duty he had the courage to reprove. A 
man of such type seldom escapes persecution. 


He had strong faith in the power of prayer, and was willing 
to trust God for small favors as well as greatones. While mak- 
ing his rounds over the hills, he once called at a home where the 
family consisted of husband and wife, ‘The fruit trees were in 
bloom, and the weather having become unusually cold, the 
wife expressed her fear that the fruit would be lost. Bro. Meath 
bade her be of good cheer, and in making the inevitable prayer 
at the conclusion of his visit, he asked that the fruit might be 
saved, and that there might be an abundant crop. The prayer 
was answered. When fall came the farmer had to put props un- 
der his trees to keep the limbs from being broken by the weight 
of the fruit, 


He took such a deep interest in every one, that some doubt- 
ed his being a Baptist, but we heard him preach one sermon that 
would convince the most skeptical that they were mistaken. 
He favored all reform movements which would build up 
Christianity. He organized the first society among the young 
people of the church. He believed in the Covenant meeting, 
which he considered the life of the church. 


The writer of this sketch admired him for his noble traits of 
character, and as long as he retfains his memory (though not a 
Baptist) will cherish with high regard, and grateful recollections 
the memory of P. G. Meath. 

JOHN G. STEVENS. 


37 


XIX. REV. HARVEY McLAUGHLIN (1894-1898). 


Rev. Harvey McLaughlin was born in Nicholas Co., W. 
Va., in the year 1852. At the age of 17 he was haptized into 
the fellowship of the Middle Run Baptist Church, ‘Two years 
later he was licensed to preach by the Mouth of Greenbrier 
Church, and in 1875 he was ordained to the full work of the 
ministry. 

In 1872 he entered Dennison University, but owing to ill 
health he was not able to finish the course. He entered the 
Southern Baptist Theological Seminary in 1879, but again his 
health forced him to give up his work, 

During his ministry he has been pastor of Kirkersville, Per- 
rysville and King’s Creek Churches in Ohio, and of Broad Run, 
Sinks Grove, Wolf Creek, [ndian Mills, Greenbrier, and other 
churches in West Virginia. 

Mr. McLaughlin is one of the most eloquent and profound 
preachers who have served the Greenbrier Church within the 
memory of this writer. His forte is the peculiar ‘doctrines and 
tenets of the Baptist Church. His wide reading, receptive mind, 
and remarkably retentive memory, have made him the superior, 
perhaps, of any other man in the state, in his ability to expound 
and defend the beliefs of his denomination. 

Another thing in which he excels is the art of adjusting 
personal and church difficulties, The blessing pronounced upon 
the peacemaker will surely be his. Perhaps no one within a 
similar sphere of influence has been instrumental in settling 
more quarrels than he. His unusual tact in this direc- 
tion is also illustrated in his ability to discuss, with men of other 
denomirations, the points of difference between the churches 
without giving any offense to his adversary. 

His social qualities may well be inferred from the fact that 
he was on friendly terms with practically every man, woman and 
child in the neighborhood of the Greenbrier Church. 

The term ‘‘Christian gentlemen’’ is as truly applicable to 
Mr. McLaughlin as to any one known to this writer. He is 
always courteous and kind, honorable in all the relations of life, 
and he is possessed of a type of piety whose genuineness no one 


who knows him can doubt. 
Emma C. ALDERSON. 


38 


. MCLAUGHLIN 


H 


REV 


Rev. M. A. KELLY. 


XX. REV. MICHAEL ANGELO KELLEY (1899-1900). 


Rev. M. A. Kells was born near Cumberland, Md., on the 
80th of December, 1848. He was converted Dec. 15th, 1875, 
when he was 27 years of age, and was ordained April 29th, 1890, 
at 42 years of age. His education was received in the common 
and normal schools. His theological training was obtained in 
private study. He has been pastor of the following churches:— 
Hebron, Olive, Milton and Guyandotte in Cabell County, of Lo- 
gan in Logan County, of Danville in Boone County, of Virginia 
Avenue in Charleston, of the Greenbrier Church in Alderson, 
and of Cross Roads and Blackville in Monongalia County, all in 
West Virginia. At the time of this writing he is pastor of the 
Wahoo Baptist Church in Sumpter County, Florida. 


Bro. Kelley occupies a place that is unique among the pas- 
tors of the old Greenbrier Church. At times he was very gen- 
ial and exceedingly interesting in conversation, while at other 
times he was inclined to be reserved, He was a man of intense 
feeling, and his opinions when once formed were always reso- 
lutely adhered to. In his views as to truth and duty he was 
wholly uncompromising, and he made few efforts to practice the 
art of diplomacy. 


Bro. Kelley possesses an intellect unusually vigorous and 
penetrating. His views of the truth seem never to be obscured 
by any mist of thought, and his ideas are stated with rare pre- 
cision and accuracy. With him language is for the expression 
of ideas, and few words are ever wasted in his discourses. He 
seems to know precisely what to say, how to say it, and, best of 
all it has sometimes seemed to us, he knows how to stop when the 
last word had been said. 

As a preacher Bro. Kelley is always interesting and always 
helpful. He never fails to have food both for the head and the 
heart. His sermons are short, pointed, and practical. In his 
address he is earnest, animated, and often positively eloquent. 
One of his most intelligent hearers said of him while pastor of 
the Greenbrier Church: ‘‘I would rather listen to Bro. Kelley 
from year to year than any other man I know,’’ His sermons 
are of uniform excellence, and uniformly excellent, 


39 


As a Christian, Bro. Kelley seems to have had the confidence 
of all who knew him, and a number of persons in the neighbor- 
hood of the Old Greenbrier Church have spoken to this writer 
of the high esteem in which they hold this former pastor and 
taithful servant of the Master. 

J. W. MorGan. 


XXI. JOHN OALVIN KILLIAN (1901-1903.) 


Rev. J. C. Killian, was born at Reading, Pennsylvania, July 
6th, 1870. In January 1882, at the early age of eleven years, he 
gave his heart to the Lord, and united with the church. He 
attended the Lebanon Valley College, Pa., for a little over three 
years. It was while in school here, that young Killian was 
doctrinally converted, and became a Baptist. After leaving Le- 
banon Valley College, he attended Mount Hermon School, near 
Northfield, Mass., that splendid institution, founded and carried 
on under the supervision of Mr. D. L. Moody. Here he spent a 
part of one year, coming in touch with the leading Christian 
workers of this country and Europe, who are accustomed to 
gather each summer at Northfield. Here, doubtless, Bro. 
Killian’s love for soul-winning was kindled afresh, and became 
a characteristic of his life. He had resolved to give himself to 
the work of the ministry, and to prepare himself for this great 
work, he entered the Crozer Theological Seminary at Upland, 
Pa., from which institution, he graduated in the summer of 1894. 

His first pastorate was at Hammonton, Pa. From this 
church, he was calledto Trenton, N. J., to be the associate 
pastor of the First Church. In November 1900, he was recom- 
mended to the Greenbrier Baptist Church, and was invited to 
spend one month with the church, with a view to a call toits 
pastorate. During this time he so endeared himself to the peo- 
ple of Alderson, that he received a unanimous call to become 
pastor, and entered into this relation, in January 1901. During 
his pastorate here, and largely through the untiring efforts of 
Bro. Killian, supported by loyal Baptist business men in South- 
ern W. Va., the Alderson Academy was founded, fuller mention 
of which will be made in another place. The church paper 
‘The Greenbrier Baptist;’’ was begun in Bro. Killian’s admia- 
istration, and has become a potent factor in the church life since. 
About this time the baptistry was put into the church. Much 


40 


Rev. J. C. KIL ian. 


a Se 


. Davis 


Rev. GEORGE E 


evangelistic work was done during these years, and the member- 
ship of the organization was increased with a net gain of 51. 
Bro. Killian, while here, preached 882 sermons, and made over 

“ ¥700 pastoral visits. The weekly envelope system of church 
finance was introduced, and the monthly business meeting was 
superseded by the quarterly meeting, which has continued to 
‘the present time. 

After a stay of two and a half years, on June 21, 1903, Bro. 
Killian offered his resignation, which was accepted with great 
‘reluctance by the church, July 5th. 

From Alderson he went to the pastorate of the New Britain 
Church, Pa. Later he was called back to West Virginia to be- 
‘come District Missionary of the Northern District, which posi- 
tion he held until called to the pastorate of Grace Baptist Church 
_of Trenton, N, J., where he is located at this time, [he Green- 
brier Church has had no pastor more universally loved than Bro. 
Killian. He is a man of untiring energy, and great enthusiasm 
in the work of the Lord. He has the faculty of making friends, 
and every-where he goes he has a host of them, He is fortunate 
in the possession of a splendid wife, who is an untiring church- 
‘worker and a woman of culture and refinement, whose help has, 
in no small degree, enabled her husband to attain the success he 
has had. A. B. WITHERS. 


XXII. REV. GEORGE EDWARD DAVIS. (1903-1905). 


The subject of this sketch is a native of Baltimore, Md., 
where he was born November 20th, 1874. His parents, Thomas 
Benton Davis and Mrs. J. H. Magruder Davis are members of 
the high Episcopal Church, and Bro. Davis for some time served 
as altar boy and cho rister in the same. 

At the age of eighteen, while in business at Ellwood City, Pa., 
Bro. Davis began to attend the Raptist Church. He had become 
dissatisfied with the Episcopal Church, and going to a baptist 
minister he asked to be directed in the study of Baptist doctrines 
and beliefs. The pastor wisely gave him no literature on the 
subject except the New Testament, which he directed him to 
study. The result of his investigation was what usually follows 
upon such a study of the scriptures,—his decision within a few 
weeks to be baptized and to unite with the Baptist Church. 


41 


Soon after his baptism, Bro. Davis became convinced that 
it was his duty to preach the gospel, and, giving up his business 
position in Ellwood City, he entered Hall Institute, a Baptist 
School, located at Sharon, Pa., where he remained for several 
years. In the fall of 1900 he entered Crozer Theological Semi- 
nary at Chester, Pa., and in 1903 he graduated in the English 
department of this institution. 

While at Hall Institute, Bro. Davis was married, Sept. 10, 
1894, to Miss Katherine Test of Sharon, Pa. She is accom- 
plished-and consecrated, and has proved a most efficient help- 
meet for her husband in his important work. 

In the fall of 1903 Bro. Davis accepted the pastorate of the 
Greenbrier Baptist Church and served in this capacity until May 
1905, when he resigned to take charge of the church at Clifton 
Forge, Va. During his administration the Greenbrier Church 
was prosperous, and made definite progress along various lines. 
Under his leadership the church building was remodeled, and 
provided with new seats, electric lights, and heating aparatus, at 
a cost of about $3,000.00. 

Asa preacher of the Gospel Bro. Davis is earnest, forceful, 
and direct. His style of address is attractive and his sermons 
have been instrumental in leading quite a number of persons to 
profess faith in Ohrist. At the time of this writing his min- 
istry in Clifton Forge is being abundantly blessed, and the 
church is making much progress. 

J. W. Morcan. 


XXIII. REV. J. W. Morgan (1905- De 


The subject of this sketch, was born among the hills of the 
Blue Ridge, near Sperryville, Rappahannock County, Virginia, 
July 1, 1870. When he was about seven years of age, his father 
removed to the neighborhood of Washington, in the same coun- 
ty, and some years later, to Eggbornsville, Culpeper County. 

The boy was born heir to neither poverty nor wealth, but 
to what is far better than even the latter, a healthy body, a 
sound mind, and areligious bent of nature, transmitted by a 
virtuous ancestry. His early life was spent on his father’s farm, 
and attending the country schools. From a child he was stud- 
ious, and a lover of books. At the age of eighteen he went to 


y 42 


Missouri, attending, for a year and a half, the preparatory de- 
partment of the State University. Two years spent in teaching 
in the public schools in the home state, followed this. About 
this time came the call to preach the Gospel, to which he re- 
sponded by beginning his special preparation for the work. For 
a number of years he had been a Ohristian, but had not, up to 
this time sought and found the Lord’s will for himin a life 
work. Before his birth, a godly mother had prayed that a son 
of hers might some day preach the Gospel, and her prayer was 
more than answered, in the fact that two of her sons are today 
engaged in the work of proclaiming the message of salvation. 
The younger brother, Rev. S. L. Morgan, is, at this writing, 
pastor of the Baptist Church, at Littleton, N. C. 

In the fall of 1894, the two brothers entered Richmond Col- 
lege, from which they graduated in June 1899, with the degree 
of B. A. In the autumn of the same year, Bro. Morgan began 
his theological course in Crozer Seminary, and in June 1904, 
graduated in the Greek-English course of this institution. 

While in Crozer Seminary, he met Miss Adela R, Coulter, 
a young lady of splendid accomplishments, and on the first day 
of July, following his graduation from the last mentioned insti- 
tution, they were united in marriage. Mrs. Morgan is justly 
entitled to share in whatever of glory there shall come to her 
husband in his noble work, for she is a most faithful and efficient 
helpmeet. 

Several months after his marriage, Bro. Morgan accepted 
the pastorate of the Baptist church at Weldon, N. C., where he 
remained until called to take charge of the Greenbrier 
Church, October 15th, 1905. His work on this field has been 
characterized by a quickened missionary interest, and an evan- 
gelistic spirit. Asa preacher, Bro. Morgan is thoroughly evan- 
gelistic, and scriptural. He has no patience with men or the- 
ories that disparage the authority of God’s Word. He is modest 
in his estimation of himself, and is, in every respect, a thorough 
Christian gentleman. It affords the writer of this sketch, pe- 
culiar pleasure to speak thus concerning one whom he holds in 
highest esteem. 

A. B. WITHERS. 


43 


REV. A. B. WITHERS 


THE RECORDS 


OP THE 


GREENBRIER BAPTIST CHURCH 


BY A. B. WITHERS 


REV. A. B. WITHERS. 


Rev. A. B. Withers was born in Mason Co., W. Va,, Dec. 
28, 1871. His father was a farmer, and the boy’s early years 
were spent in the quiet of the country home. He had but few 
Sunday School and church advantages, the nearest church being 
four miles off, while the church of which his mother was a mem- 
ber, was eight miles distant. But whatever he may have missed 
through lack of church advantages, was supplied in the home 
training. His father, though not at that timea professor of reli- 
gion, sought to inculcate in his children the virtues of Christian 
morality. His mother, however, was an earnest Christian, and 
the piety of her life was strongly impressed upon the character 
of her children. Such influences as I have mentioned, early led 
the subject of this sketch to seek the way of salvation. Whena 
mere boy he was impressed with the thought that he must some 
day preach the gospel, though he did not accept Christ until he 
was nineteen years of age. 

In April 1890, Bro. Withers entered college at Lebanon, 
Ohio, and in 1896 graduated with the degree of B. A. In the 
fall of the same year he entered the Southern Baptist Theological 
Seminary, where he continued for two years, completing Hebrew, 
Greek, the English Bible, Homiletics, and Biblical Introduction. 
In the summer of 1898 he was married to Miss Nellie E. Waunzer, 
of Mesopotamia, Ohio, a schoolmate of his college days in Le- 
banon. For three years after leaving the Seminary, Bro. With- 
ers taught in the Fayetteville Academy, and at Oak Hill, W. 
Va. While at the former place he was called to his first pastor- 
ate, that of the Cotton Hill Church and was ordained to the work 
of the ministry in the Spring of 1900. After this he was called 
to take charge of the Mission work at Gypsy, W. Va., and later 
he became pastor of the Hepzibah Church in Harrison Co. In 
April, 1904, he entered the employment of the American Baptist 
Publication Society as colporter and Sunday School missionary, 
assistant to Rev. L, E. Peters, and at this writing he is still en- 
gaged inthis work. In addition to this he accepted in April, 
1906, the W. Va. management of the ‘‘Journal and Messenger.”’ 


46 


As aman, as a Christian, and as a minister of the gospel, 
Bro. Withers has the esteem of all who know him. He is genial 
in manner, sound in the faith, consistent in his practice, and 
earnest in his proclamation of the truth delivered once for all to 
the saints. 

Though never pastor of the Greenbrier Church Bro. Withers 
has frequently supplied the pulpit, and his presence in the pew 
has often given inspiration to the present pastor. 

J. W. MorGAan. 


47 


oN 


Pastorates of the Greenbrier Babtist Church. 


Joun ALpErson, 1781-Mar. 5, 1821_________._..40 yrs. 
James Exnison, 1821-1828 /|__ 7 ee 
James O. ALDERSON, 1828-Aprit 13, 1832________4 yrs. 
Interim 1882-1834. 

Lewis ALLEN ALDERSON, 1884-1837______________8 yrs. 
Interim 1837-1888. 

LEwis ALLEN ALDERSON, 1839-1840______________ 2 yrs. 
Interim 1841, 

JAMES REMLEY, Dec. 1841-Oct. 1844._.____._____3 yrs. 
Joun P. Corron, 1845-1846 |... _._ J Lyre; 
Lewis ALLEN ALDERSON, 1847-1850_____________ 4 yrs. 
Wm. G. Marcrave, 1851, Jan.-Dec.______.__1_]_ 1 yr. 
MARTIN TT. Bigs, Feb. 1852-Mar. 1857____________ 5 yrs. 
SILAS LIVERMORE, Apr. 1857-May 1859____ ._____2 yrs. 
MATTHEW ELLISON, Oct. 1859-May 1865 ._____ va gS 
Wo. FISHER, June 1865-June 1866____..._________1 yr. 
THEODORE Given, Aug. 1866-Nov. 1877....____11 yrs. 
BAyius OapE, Mar 1878-Nov. 1878). See 9 mos 
M. Biss, Mar. 1879-Sept. 1879_____. __ __ 3G 
BAYLus CapbE, Sept. 1879-June 1881__ ) See 2 yrs. 
MATTHEW ELLIson, Nov. 1881-Nov. 1888________- 2 yrs 
BAyLus CADE, Jan. 1884-May 1885____ __________16 mos. 
Interim.—T. H. Fitzgerald supply. 

B. H. PHLres, Sept. 1886-Oct. 1888-23 ee 2 ,ts 
W. H. Apvams, Apr. 1889-Oct. 1889___. .______.__.6 mos. 
C. T. Kreiner, Apr. 1890-Mar. 1892)-) eee 2 yrs, 
Patrick G. MkaTuH, Oct. 1892-June 1894_____.21 mos. 


Harvey McLaucuuin, Aug. 1894-June mae 
Interim 1 yr. 

M. A. Kuriey, Aug. 1899-July 1900___ 2 22a icyr. 
JoHN Carvin Kitiian, Feb. ’01-Aug. ’03 
Gro. Epwarp Davis, Oct. 1903-May 1905 
JoHn W. Morecan, Oct: 1905 


48 


THE RECORDS 


Before us as we write, lie four record books. ‘Two of these 
are very venerable in appearance. Though one-hundred and 
twenty-five years have passed away since the first words were 
written in the oldest of these records, and though time has yel- 
lowed its pages, yet the writing stands out remarkably clear. 
The two oldest of these books are bound in boards and are backed 
with leather, and, unless handled very carefully in future years, 
can not long survive. These records are exceedingly precious to 
some of us, for they tell us somewhat of the story of the heroic 
struggles of the men who laid the foundations of our Baptist 
Zion in Southern West Virginia. Let us turn through these 
yellowed pages, and glean from them some of the facts of value 
and interest written therein. 

On the title page is printed with pen, and by careful letter- 


THE MINUTES 


OF THE 


BAPTIST Church 


Wherein is contained the preceedings of the 


ing: 


Church from its constitution to this present. 


On the following page are found the names of seventy-three 
persons—membership of the church up to 18385, when the 
first book closes. Of these, the first twelve (said to be the 
charter members) are JoHN ALDERSON, Mary ALDERSON, 
THomAs ALDERSON, JOHN KIPPERS, JOHN SHEPPHERD, JOHN 
Scaccs, KATHARINE Scaces, JoSEPH Scaccs, Lucy SCAGGs, 
BaiLEkY Woop, ANN Woop and JAmES Woop. On the next 
page the Church Covenant, dating Nov. 24, 1/81, is recorded, 
and we deem it fitting to transcribe it here. It is as follows: 


“‘God of his Infinite mercy and free grace has been pleased 
to spare a few of his unworthy creatures in this remote part of 
the earth having as we hope called us out of darkness into the 
marvellous light of his Dear Son plucking us as fire brands from 
the Burning of Eternal Hell and placing our feet on the Rock 
of Ages Christ Jesus—We, therefore believing it to be our duty 
as in the presence of Almighty God, whois the searcher of all 
hearts to Covenant and agree one with another, to maintain the 
great duties of religion. First, our duty to God; Secondly, our 
Duty to one another, and first our duty to God. We will en- 
deavor through grace to Assemble ourselves together in order to 
worship God, we, and as many of our familyes as can be in- 
fluenced upon by our precept and example, to hold up the wor- 
ship of God in our Familyes and to Instruct them in the prin- 
ciples of Christianity as far as it pleases God to give light and 
liberty, to be mindful of the Lord’s Day, to fill our Seats in the 
house of God, there to call upon his name and celebrate his 
praise. Secondly, our Duty to one another. We will endeavor 
through Divine Assistance to promote the Interest of one another, 
as far as it is consistent with God’s glory, and our good to watch 
over one another in love, to pray with and for one another, to 
contribute to our minister’s necessity, as far as our ability per- 
mits, and to assist the poor as much as in us lies, believing it to 
be duty, if God should callany of us by Death, the children of 
the Disceased, where provision is not made, and necessity so re- 
quires, are to be taken into the care of the Brethren, that they 
may be brought up and instructed in the fear of the Lord, be- 
lieving that these Dutys, and all others that God hath appointed 
in his Word, we endeavor to comply with, in testimony of the 
same we have set our hands, Believing that it is approved of 
God, and ratified in heaven, even so Come Lord Jesus, Amen and 
Amen. 

Greenbrier County nigh Muddy Creek, constituted Novem- 
ber 24, 1781.”’ 

On page six, the Records Proper begin. In this sketch we 
shall endeavor as far as possible, to let the Records tell their own 
story, addiug only such observations of our own as we deem nec- 
cessary to make the original writer's meaning clear, or to call 


attention to points of value or interest likely to be overlooked by 
the reader. 


50 


It is an old adage, ‘‘Blessed is the nation that has no his- 
tory,”’ for history is usually the record of successive wars. It is 
too true that historians dwell more largely on the times of trou- 
ble than times of peace. This is, perhaps, due largely to the 
fact that the annals of war are, to the average reader, more in- 
teresting than the annals of peace. The demand therefore, cre- 
ates the supply. This is illustrated by the columns of the mod- 
ern newspaper, which are filled with reports of murders and scan- 
dals. But there is another element entering into the explana- 
tion of this peculiarity of history—ancient and modern, secular 
and church. It is the fact that these troubles recorded are the 
exceptions in life and history It is the unusual that attracts 
attention, and for this reason, it is recorded. Isthis not mainly 
the explanation why church records are made up largely of the 
troubles of Zion? As we traverse the records of the Greenbrier 
Church, if we find what we think an undue amount of trouble, 
let us bear in mind this characteristic of all recorded history. 
Let us remember that no mention has been made of the stirring 
sermons that were preached by the godly, earnest men who filled 
her pulpit, that the records of heaven alone chronicle the songs 
and shouts of praise and the fervent prayers that went up to 
God from these honest and sincere hearts that met in these 
early years for the worship of God. The testimony of hundreds 
of new-born souls is not recorded in these pages. The deeds of 
benevolence, the watchings beside the sick-bed, the humble self- 
sacrificing acts in rigors of winter and heat of suimmer—no men- 
tion is made of these. 


JOHN ALDERSON, 1781-1821 (40 yrs.) 


As is well known, the first pastor of Greenbrier Church was 
John Alderson. 


Jan. 25, 1782, ‘The first monthly church meeting of which 
we have any record, is that of Jan. 25, 1782: ‘‘Meeting was 
opened by reading a small improvement upon the 4th chapter of 
Nehemiah after prayer for direction a Door was oppened for 
Receiving of Experience, Rachel Davis was received by telling 
a law and gospel experience. It is the mind of the church that 
any of the members, or non members, may offer their Children to 
be prayed for.” 


May 24,1783. ‘‘Having taken it into consideration res- 
pecting a place for public worship, it was thought a place most 


51 


convenient on Mr. William Morris land nigh Baughmans Ford, 
Green Brier River, an acre of which being granted by Sd (said) 
Morris for the building of a Meeting house and timber Bends 
Drawn for the adapting of the Sd (said) Meeting house for the 
use of the Baptist Society, and for a publick place of Interment 
to Bury the Dead.’’ 

July 25, 1783. ‘‘The church having formed a plan for the 
building of our meeting house (viz) 25 by 17, a chimney in the 
niiddle in the Breadth of the house, to Begin building August 
next. * * * The church matters lying somewhat difficult, 
and times Intricate, so that we can not senda messenger to our 
Annual Association this year.” 


Nov. 29, 1783. ‘‘Met at Bro. John Osborns according to 
appointment. After invoking the Divine Aid proceeded, which 
was to collect church expenses amounting to One Dollar, being 
Levyed on nine members, male & female, Bro. John Alderson 
and wife, exempted which ammounted to eight pence apiece.’’ 

July 24, 1784. ‘‘Our Meeting House has so fixed that we 
can do business altho not finished.’’ 

Oct. 29, 1784. ‘‘Ordered that communion be held the last 
Sunday in May and the last Sunday in November.”’ 


May 28, 1785. ‘‘Query proposed to the church Whether it 
was consistent with a Christian Character to encourage frolicking 
in their houses or not. Answered unanimously not right. The 
church has suspended Br. John Vincy from communion for the 
above crime until he gives satisfaction to the church by repent- 
ance.’’ We see that thus early, the church put itself on record 
against dancing. 

Oct. 29, 1785. Note the sacred regard for the communion 
season, as indicated by the following extract. ‘‘As next meet- 
ing is our stated time for Communion Ordered that Friday be 
appointed for fasting and prayer, Saturday for taking in exper- 
iences and other Business. Sunday for the administration of 
the Supper.’’ 

Jun. 24, 1786. ‘“The Asn. (Association) having requested 
an answer or advice respecting Slavery from the churches they 
personate, we Believe it to be an evil in keeping them in bondage 
for life. Ourchurch having but few in their Possession, we 
hope our Brethren will not think it hard if we lie neuter in this 


52 


matter.’? Here we find a symptom of the great national trouble 
which the country was already beginning to grapple with. 

July 26, 1788. The church territory wis divided into three 
districts: ‘‘Those that are nigh (are required) to attend once a 
month: the second division those within 15 miles once a quarter 
and those at a further distance oncea year.’’ Thus we get some 
idea of the area over which the membership were scattered. A 
close scrutiny of the records during the first seventy-five years 
of the church’s history, reveals the fact that rigid discipline was 
enforced. There seems to have been frequent occasion for it 
also. 

Several peculiar expressions are characteristic of these early 
records. New converts are said to have related a ‘‘Law and 
Gospel experience.’’ Excluded members are spoken of as ‘‘ex- 
communicated.’’ The pastor is called ‘‘Our Laboring Brother,’’ 
and ‘‘Elder’’ is the title given to ministers. The word Reverend 
does dot appear in the records until 1820, and we wish that this 
unscriptural title might never have been applied to ministers of 
the gospel. 

Jan. 26,1793. ‘‘The meeting house being out of repair 
and going fast to decay it was concluded upon to draw a sub- 
scription in order for the members and non members to give a 
sum, voluntarily, to cover it with shingles and build a stone 
chimney.’’ It will be noted that the house now ‘‘going fast to 
decay”’ is scarcely ten years old. 

Apr. 26, 1793. ‘‘A motion was made for assisting Br. Al- 
derson in providing him in wearing apparel. Br. Skaggs and 
Br. Hylare was to advance ten shilling apiece for that purpose.’’ 

Feb. 28, 1794. ‘‘The church has taken into contemplation 
the Contributing toward the Support of our Minister, especially 
in Cloathing.’’ 

Mar. 29, 1794. ‘‘According to the motion made last meet- 
ing in assisting Br. Alderson yearly, John Viney two Dollars 
Sister Davis one Dollar, Thomas Scaggs one Dollar, to be paid 
against our stated meeting in December.’’ Four dollars seems 
to have been the stated salary of the pastor at that time. The 
records show that he had a great deal of trouble in getting that 
much, some years. At that time, it will be noticed, and from 
the reading of the records it seems significant, that they spelled 
**dollar’’ with a big ‘‘D.’’ 


53 


Jul. 26, 1794. The names of the Moderator and Clerk here 
appear for the first time, appended to the minutes—John Alder- 
son Mod., John Walker Clerk. This does not become a practice 
until after 1880. It seems, however, from evidences of style and 
hand writing, that the same clerk officiated during all these 
years. From July 1794 to Feb. 1796, the clerk was ‘‘out of the 
country,’’ consequently no record was kept. 


Apr. 27, 1796. ‘‘Our district meeting (called otherwise 
‘“‘vearly meeting,’’) being upon hand it was thought necessary to 
attend the same; It may not be amiss to give a small definition 
of the nature or cause of district meetings, as we live a great dis- 
tance from the body of our Association (the New River Associ- 
ation) so that we could not always attend, it was thought By ap- 
pointing such a meeting it would be a means of Drawing the 
members together, likewise to propagate the gospel call in get- 
ting the people together, trusting the Issue to great ruler of the 
Universe.’’ These District Meetings, it appears, were usually 
held in the early summer, the time and place of meeting being 
fixed at the associational meetings. 


Aug. 27, 1797. ‘‘A complaint was brought before the 
Church By Bro. John Alderson against Sister Susannah Taylor 
for publickly rebuking him not having taken Gospel steps. The 
Sister acknowledged she was in the fault and a reconciliation 
was made Between them and the members of the church.’’ 


July 29,1799. ‘‘The brethren look upon it as a duty to as- 
sist our labouring Brother in a Days work, or the Vallue thereof, 
for his services in going to the Kenawa Society Meeting—The 
Church has recommended an old Treatise on Baptism by H. 
Danvers, printed in the year 1694, to be reprinted for the Benefit 
of the publick as there are but few copies in the states.’’ 

Aug. 20, 1801. ‘‘Motion made whether this church is will- 
ing to be constituted into an Asn. (Association) or not Ans’r in 
the affirmative.’’ (This new Association was the Greenbrier, 
formed from the New River Association, with Peters Mountain 
as its eastern boundary line, and was at its organization, 1801, 
composed of four churches, viz: Green Brier, Big Levels at 
Lewisburg, Kanawha at Pratt, and Indian Creek.) 

Feb. 27, 1802. ‘‘Sister Washburn being very aged unable 
to help herself, being in want, the Church has taken her case into 


54 


consideration and so has contributed something toward her re- 
lief,’’ 

Mar. 27, 1802. ‘‘ * * * * the meeting house wants finis- 
ing, in laying the floor and finising the gallery.’’ 

Jan. 29, 1808. ‘‘Query—-Whether mercy was an atribute 
of the Deity or an act proceding from an atribute, the church not 
being fully satisfied with the voice of the Asn it was brought Be- 
fore the church for hearing * * * * it was laid over for further 
investigation against our next meeting.’’ Next month, after 
considerable discussion, it was decided that mercy is an attribute 
as wellasanact. These early church meetings seem to have 
been a sort of theological gymnasitus, in which the intellectual ex- 
ercises were somewhat severe. 

Nov. 26, 1808. ‘‘Bro, Thomas Scaggs is exempted in fu- 
ture from paying any church expence by reason of his Old age 
and infirm state of health.”’ 

Feb. 26, 1804. ‘‘Acomplaint lodged against Br. Abraham 
Riffe for exercising his gift Contrary to the voice of the Church, 
Bro. Walker is appointed to cite him to ap. at the next meeting 
to render an account of his proceedings in the above matter.’’ 
There are frequent references in these records to the money due 
Br. Alderson, and the brethren seem to have kad a great deal of 
difficulty in collecting it. 

‘*The Church has chosen Bro. John Alderson and Br. John 
Kippers to make application to William Morris, Senior, Owner of 
the land whereon the meeting house is situated, to obtain a Deed 
for an Acre of Sd (said) land which was granted by bond on 
William Morris, Junior, now Disceased but the title never ob- 
tained.” 

Aug. 24, 1805. ‘‘Sister Sarah Alderson has put a quarter 
Dollar into the fund.’’ This must have been extraordinary 
giving at that time, to be thought worthy of a place in the 
minutes! 

Jan. 25, 1806. ‘‘Br. Christian Smith Came before the 
Church and gave a relation of a matter that he had acted, that 
was in Communing with the Methodist Brethren it Being con- 
trary to the Discipline of this Church. But the Brother not be- 
ing acquainted with the rules of the Church, we therefore 
thought him excusable and so lookt upon his confession as Suf- 
ficient to Satisfy the Church.” 


55 


Mar. 28, 1806. ‘‘A motion made by the Church whether 
the kissing of the Book before a magistrate was agreeable to the 
Scriptures or not. The Church thinks not, but rather the mode 
of Affirming is most Scriptural and hopes the legislature will 
take it into consideration and grant us liberty of Conscience in 
this matter.’’ 


Jun. 28, 1806. Our black Brother Wapping by request with 
the consent of the Church has made application that he might 
praise God on his way after meeting. The Church has granted 
his request & chose Br. Alderson and Br Kippers to talk with 
him on that Subject.’’ 


Nov. 29, 1806. ‘‘This meeting was appointed to settle with 
our ministering Br. John Alderson respecting the contribution of 
the members toward the support of our Elder. But the mem- 
bers not appearing there was little Done postponed until our 
next.’’ (This item reads like an extract from a modern church 
record. ) 


Dec. 29, 1806. ‘‘The members not being present to settle 
with Br. Minister, it was therefore laid over until the members 
should make their appearance.”’ 


Jan. 1807. ‘‘There appears to be some dissatisfaction be- 
tween the members and Br. Alderson respecting their Delin- 
quency and not performing their obligations and promises to the 
Church and our Elder Br. What it will terminate in we know 
not.”’ 


Mar. 25, 1806. ‘‘A matter of Difference between our Elder 
Br. and William Johnston respecting the quotto of money that 
each member was to pay to Br. Alderson according to their sev- 
eral abilities, Br. Johnston being behind in the matter Br. Alder- 
son put him in remembrance of his engagement Br. Johnston 
thinking it rather a Demand (it being a few Days before the 
time of meeting) throws Down or gives our Br. Minister Nine 
pence for three years pay, this was brought before the church as 
an accusation against the Br. Some of the church agreed to be 
debated others Split in their oppinions one crying here and an- 
other lo there, some for having tried then others for putting it off. 
Our Br. Alderson insisted upon the trial then for he was going 
on a journey, if it was not tried it would be taking advantage of 
him in his absence and that he was agrieved with Br. Johnston’s 


56 


conduct toward him which Did belong to the Church, at length 
they agreed to take up the complaint. Br. Johnston related his 
story withour interruption. Br. Alderson related his but was 
oposed in the last part of his speech, which threw the whole 
into confusion and Disorder, and so Broke up the meeting.’’ 


Apr. 25, 1807. Elder Josiah Osborn was chosen moderator, 
Br. Alderson being absent. ‘‘The church thought it expedient 
as Br. Osborn was present to hear the matter between Br, Alder- 
son and Br. Johnston, matters were canvassed for and against, it 
was thought most advisable for them both to make Confession in 
order to satisfy the Church.’’ 


June 27, 1807. ‘‘Br. James Ellis being present the church 
chose him as moderator our Elder Br. not being come back. 
According to the Command of Our great lord master JEsuS 
Christ head of the Church we Declare a non-felowship By Ex- 
Communicating formerly a member of this church, 
for his immoral conduct getting into unruly passions fighting and 
neglecting to hear the church, we therefore deliver him to the 
kingdom of the world until the lord please to give him repent- 
ance.’’ 


Dec. 26, 1807. ‘‘Br, John Alderson having made his return 
from the old settlement, the church chose him as moderator, 
* * * * Br. Alderson made his confession to the church ac- 
knowledging the badness of his temper—being sorry that such 
matters should happen—having offered to supply his place in the 
ministry if the church would return to their duty and contribute 
something toward his support.’’ Br. Johnston failed to give 
satisfaction to the church and was excommunicated the follow- 
ing April. 


During the next decade, there are recorded no facts of much 
interest or importance. Delinquency in the matter of church 
attendance seems to have troubled the faithful. A rule was 
adopted at the August meetings until they gave a lawful reason 
for their past delinquency. This rule seems to have had a good 
effect upon the membership in securing a fuller attendance. In 
the record for July 1810, we find this comment upon the spiritual 
condition of the church, ‘‘The old complaint little love for 
religion and for one another this makes our number small.’’ 


57 


The meeting house now nearly thirty years old, and having 
been repaired several times, seems to be getting into a pretty bad 
shape. Note the following reference: 

Jan. 18, 1812. ‘‘The meeting house Being out of Repair 
the chimney likely to fall and the seats broken, the glass in the 
windows broke,” a committee was appointed to see to repairing 
it. 

The spiritual state of the church seems to have been declin- 
ing during these years, as frequent references are made concern- 
ing it. The minutes for April 1814 report non-attendance, ‘‘dis- 
sention and hard speeches and disorder;’ during the past months, 
Sometimes the records were not kept for a whole year. April 
1816, lukewarmness is complained of, and 

Jul. 27, 1816. ‘‘Through a long Series of neglect the mem- 
bers not filling their Seats, it being Discourging to our Elder and 
likewise to the few that Did attend, no Exact register has been 
kept this two years past, the Clerk being from home, a general 
coldness and languor of spirit taking place altho we Bless our 
good GOD we live in peace among ourselves.” 

It must have weighed heavily upon the spirit of this faithful, 
self-sacrificing pastor, as he was consciously nearing the end of a 
life, forty years of which had been given to planting and tender- 
ly caring for this little vine, to see in it so little of that vigor and 
fruitfulness which had been his hope for so many years. How 
well he had wrought did not remain for him to see, but for us, 
who are enjoying the fruits of his labors. It is with a touch of 
sadness that we pen this reference from the minutes of 

Jan. 22, 1820. ‘‘On motion by Elder John Alderson the 
members present unanimously Called on the Revd James Ellison 
to supply them in preaching and administering the ordinances of 
the church, who being present agreed thereto, so long as it might 
suit himself and the Church to do so, with the liberty of admin- 
istering the ordinance of Baptism in the bounds of the Church; it 
being understood that Elder John Alderson is to retain his 
former place in the Church.’’ 

In the record of the following month, Elder Alderson is 
again mentioned as being present, but this is the last reference 
to him found in the minutes. They do not mention his death, 
but in the minutes of the Greenbrier Association, (p. 100), it is 
stated that it occurred March 5th, 1821. 


58 


JAMES ELLISON, 1821-1828. 


The second pastor of the Greenbrier Baptist Church, was 
James Ellison. 


In the Minutes of the Greenbrier Association for 1833 
(p. 100), we have the following: ‘‘During his (John Alderson’s) 
latter days, age and its attendant infirmities made it necessary 
that the services of an assistant should be procured, and the 
church obtained the stated labotirs of Elder James Ellison whose 
services continued until the year 1827-28.”’ 


“The first reference of interest in the new administration is 
Apr. 21, 1821. ‘'Entered on a plan for Building a meeting house 
and trustees appointed to superintend the same. Jos. & Jon 
Alderson, Wm. Johnson, senior, John Paterson & John Kippers.’’ 
These trustees were succeeded in April 1824 by a new set, viz: 
‘‘Joseph Alderson, River John Alderson and little John Alder- 
son.’’ 


Distance lends enchantment, but it appears to one wading 
through these old records, that pastors in these good old times 
had their problems, as well as those of our time. Note the 
following: 


Apr. 28, 1822. James Ellison offers to resine his care of the 
Church and the Church then inquires to know the caus and he 
states two reasons viz their inattention to Church Meeting and 
neglect in communicating to the wants of him their preacher 
and the Church resolves that thare shall be an alteration and 
that the members who shall neglect to attend to their duty as 
have been named shall be cauld on and if they will not comply 
shall be excluded from Church privileges.” 


Here is an interesting item from the minutes of Oct. 27, 
1823. ‘‘Resolved that James Ellison receive thirty Dollars pr 
year from the members that attend the river meeting house 
which sum is to Content him and may be rased in any way the 
Church may prescribe.’’ 


We learn the method of receiving members, practiced in the 
early history ot the church from the following: 

Jun. 24, 1826, ‘“The church was not satisfied, but for the 
candedit to come forward and stand and tell what the Lord had 
done for their sole, not interrogate by asking leading questions, 


59 


till they distinctly shone how they become ded to the law and 
then made alive by the gospel, then questions may be asked if 
need be by any of the church.’’ 

The records are missing from 1826 to 1830, but in the min- 
utes of the Association of 1833, appears the following entry; 

‘‘After this time (1827-8) the church was supplied with 
preaching by Elder J. O. Alderson (grandson of the late pastor) 
who continued until his death in the winter of 1832’’ (a foot-note 
to this page says ‘‘Apr. 13, 1882”) Elder J. O. Alderson, re- 
ferred to above, was the father of Jas. G. Alderson, now living 
in this community, and was the grandson of the founder of the 
church, 


JAMES O. ALDERSON. 1828-1882. 


Nov. 20, 1880. <A list of the names of members recorded in 
the minutes of this meeting, show 87 white and 2 colored mem- 
bers. There is but little of interest in the records of this pastor- 
ate. The church seenis to have been indifferent still, as to at- 
tendance, and a rule was adopted laying under censure all mem- 
bers absenting themselves three times from church meetings 
without reasonable excuse. It was during this pastorate, that 
the excellent custom of appending to the minutes the names of 
the moderator and clerk, was begun. Unlike the modern custom, 
in those days the pastor was not ex-efficio moderator of the busi- 
ness meetings, but usually some one else was selected, some- 
times yearly, for that position. As a usual thing the pastor 
acted as clerk. 

We believe also, that here is the first mention of the plan of 
apportioning the salary among the membership, by a committee 
appointed for that purpose. Each member, however, was at lib- 
erty to add to or to take from his apportionment as he saw fit. A 
query came before the church at the June meeting 1831—‘‘May 
a Baptist preacher baptize a member in another society, who will 
not join a Baptist Church?”’ ‘This was referred to the Associa- 
tion which replied: ‘‘It is the duty of a preacher to baptize all 
persons who give satisfactory evidence of faith in Christ—that 
evidence to be sought, not simply in their willingness to submit 
to the ordinance but also their professed obligation to walk in 
the Apostle’s doctrine and fellowship, in other words to unite 
themselves with a church of baptized believers.’’ 


60 


Dec. 24; 1881. Elder Edwin W. Woodson was received into 
membership by letter from the Jerusalem Baptist Church, and, 
though he never became pastor of the church, he is mentioned 
as frequently supplying the pulpit, and as a moderator of the 
business meetings of the church. He once received a call to the 
pastorate, but did not accept. 


May 26, 1832. ‘‘It is ordered that steps be taken to collect 
the amount due James O. Alderson for his services which is five 
months and pay the same to his widow.’’ ‘This is the only hint 
the records give of the pastor’s death, which occured the month 
before. 


From April, 1832, to August, 1834, there is aninterim, dur- 
ing which, it is almost certain that there was no pastor. The 
minutes do not open with ‘‘after preaching church proceeded to 
business,’’ but after Aug. 1834, the expression almost invariably 
occurs. ‘The same clerk wrote all these minutes from 1882 to 
1836. 


May 26, 1832. ‘‘On motion it is agreed that this church 
accept the services of Elder Spots in rooms of Jas. O. Alderson 
Dec’d. But Bro. Spotts did not accept pastorate. Elders Ligon 
and Tisdale are mentioned as having acted as moderators at dif- 
ferent times during this interval. An order was passed April 
27, 1883, to elect a moderator annually. 


Here is an interesting item, July 27, 1838. ‘‘Bro. S, having 
been cited before the church appeared, when the charge of ‘Lazi- 
ness’ and of ‘Telling falsehoods’ were brought against him. He 
manifesting a spirit of repentance was ‘indulged’ by being per- 
mitted to remain in the church longer.’’ 


Wm. C. Ligon, Sanford Ethell and Lewis A. Alderson wrote 
up the records for several years during this period of the church’s 
history, and their writings are specially marked by beauty of 
penmanship, faultless spelling and punctuation, and carefulness 
of diction. Our churches ought to exercise greater care in the 
choice of clerks, having regard to these things as essential quali- 
fications. 


Nov. 28, 1883. ‘‘Church met ata school-house and was 
dismissed, having no business to do.’’ 


61 


LEWIS ALLEN ALDERSON, 1834-1836. (1st Pastorate) 


Judging from the reports of the meetings of the church and 
the association which have come down to us, this decade (1880- 
1840), was the Golden Age of the church’s history. Lewis A. 
Alderson was one of the most popular pastors the church has 
ever had. He was a man of splendid education and culture, and 
was actively interested in every progressive movement of the de- 
nomination. A picture of the condition of the church during his 
pastorate, may be found in the Minutes of the Association for 
1835 and 1836. ‘‘A pleasing state of things existed in this 
church during the last fall. Since that time but few additions 
have been made. A Sunday School, a Temperance and a Fe- 
male Missionary Society are reported in their letter to the Asso- 
ciation. The sum of $70.00 was contributed last year toward 
the support of the Gospel, $60.00 of which was paid to the Gen- 
eral Association of Va. Members have been recently set apart 
and regularly ordained to the office of Deacons. The church is 
supplied by the ministry of Bro. L. A. Alderson, who preaches 
two sabbaths in each month within her limits.’’ (See G. A. 
M. p. 183.) 

‘“This church has the labors of Eld. L. A. Alderson two 
Sabbaths in each month. They report a Temperance Society of 
150 members—two Sunday Schools, with 10 teachers and about 
70 regular scholars, and a Female Domestic Miss’y Society. 
This church paid during the year $73.50 for the support of the 
gospel, and many of the members contributed liberally to the 
Greenbrier Union Bible Society of the Baptist Denomination. 
They had no special revival this year, yet the work of the Lord 
seems to be steadily progressing. They enjoy harmony without 
a single sympton of disunion.’? (G. A. M. p. 149). 

Reference is made in the above quotations, to the Temper- 
ance Society. In the church records of June 22, 1889, in the 
second pastorate of L. A. Alderson, we read ‘‘The Temperance 
Society met, and after that the persons proceeded to the for- 
mation of a Society on the principles of total abstinence.’’ 

Not only was the church alive on the Temperance question, 
but was active along Sunday School and Missionary lines. 
Deacons were ‘‘privileged, and earnestly requested, to hold 
prayer meetings in their respective neighborhoods, particularly 


62 


on Sabbaths.’’ In Nov. 1855, it was ‘‘Resolved, That all moneys 
collected at communion seasons be regarded asa charity fund,’’ 
—a practice continuing to the present time. 

Some of our readers are familiar with the history of the 
troubles that arose in the American Bible Society over Judson’s 
Burmese Translation. This Society was organized May 11, 
1816, ‘‘for the dissemination of the Scriptures in the received 
versions where they exist and in the most faithful where they 
may be requirec.’’ This society was composed of all denomi- 
nations, and received from Baptists $170,000 for the prosecution 
of its great work. In 1882, Dr. Judson, our missionary in 
Burma, finished his translation of the New Testament into the 
Burman tongue. Of course, he translated the word for ‘‘bap- 
‘tize,’”’ into its equivalent Burman word. The American Bible 
Society 1833-5, appropriated $18,500 for Judson’s Testament. 
Eminent scholars of all denominations pronounced it an excel- 
lent and faithful translation. But, on Feb. 17, 1886, The Ameri- 
can Bible Society, by a vote of 80 to 14, resolved to cut off all 
future appropriations to faithfully translated scriptures. Bap- 
tists all over the land were stirred, and on May 12, 1886, they 
withdrew from the A. B. S., and formed the ‘‘American and 

. Foreign Bible Society.’’ The Greenbrier Church shared in this 

general indignation at the action of A, B.S. We find Mar. 26, 
-1836, that Bro. Joseph Alderson reported the recent proceedings 
of the A. B. S., and the following were adopted: 

“7. Resolved, That we approve of the course pursued by 
the three churches of the city of Richmond relative to the Bur- 
mese translation of the Bible by our worthy brother, A. Judson, 
and that we adopt the 1st, 2nd, 3rd, 4th and 5th, Resolutions 
adopted by them on that subject. (See Religious Herald Mar. 

-4, 1836.) 

‘*9, Resolved, That we recommend the churches composing 
the Greenbrier Association to appoint delegates to meet in Con- 
vention, at the Greenbrier Church, on Saturday before the 4th 
Sunday in May next for the purpose of taking the whole subject 
matter into consideration.”’ 

May 21, 1836. At this meeting, pursuant to the above 
call, Elders Robt. Tisdale, Wm. C. Ligon, Alex. Freeman, Wm. 
G. Margrave, L. A. Alderson, F. Ellison and M. Ellison, were 
present. A Bible Society was tormed called ‘‘The Greenbrier 


63 


Union Bible Society of the Baptist Denomination. The sum of 
$92.50 was forth-with subscribed.”’ 


During the years 1837 and 1838, the church was again pas- 
torless. Bro. Felix Ellison, one of the unordained members of 
the church, was invited ‘‘to occupy as much of his time as he 
can conveniently.’’ In Aug. 1837, L. A. Alderson was again 
called, but did not accept. Oct. 21.—‘“‘It was unanimously re- 
solved, that Elder E. W. Woodson be requested to preach to this 
church as a supply. On the 22nd of the following April, the 
church ‘*Proceeded to the election of a Pastor by ballot when it 
appeared that the vote stood 39 for Bro. L. A. Alderson and 3 
for A. Freeman.’’ ‘The salary was fixed at $100, but Bro. A 
could not serve. In July 1838, a protracted meeting was held, 
attended by Elders S. B. Rice, A. Dempsey, L. H, Childress, C. 
Tyree and L. A. Alderson, in which there were 31 additions to 
the church, 9 of these being from the Sunday School. In Dec. 
1888, L. A. Alderson was again invited to become pastor, and 
this time he accepted. 


LEWIS A. ALDERSON. 1889-1840 (Second Pastorate.) 


This pastorate began April 1839, and continued two years, 
There is nothing of special interest in the records of these two 
years. The membership numbered 124 at this time. The Tem- 
perance Society seems to have been vigorous. During the year 
1841, there was another interim. Eld. Wm. H. Hughart was 
called but did not accept. This interesting item is found in the 
minutes of Nov. 27, 1841. ‘‘Resolved that this church will pay 
Elder James Remley for his services as above (one-fourth time) 
One Hundred Dollars, in such produce of the country as may 
suit him, delivered in Lewisburg at market prices.’’ Bro. Rem- 
ley accepted the pastorate, and began his labors, Dec. 1841. 


JAMES REMLEY, 1841-1844. 


May 21, 1842. LL, A. Alderson offered the following reso- 
lution which was unanimously adopted. ‘‘l. Resolved that in 
compliance with the scriptures we deem it our duty in the ad— 
ministration of the Lord’s Supper to use the ‘‘fruit of the vine’’ 
and not the admixtures usually sold under the ‘‘name of wine.’’ 


64 


Nov. 18, 1842. The church resolved to advance to half- 
time preaching again, and to pay the pastor $200.00 ‘‘in such 
country produce as may suit him delivered at Lewisburg prices 
and at such times during the year as may suit him,’’ On account 
of ill health, Bro. Remley gave notice that he could not meet 
with them during the winter months, so he was requested to 
preach from April te the commencement of winter. 

From Nov. 1844, to June 1845, the church was again pas- 
-torless. H.I. Chandler was called at the November meeting 
1844, but did not accept. 

Jun. 21, 1845. ‘‘Bro. S H having been charged 
with killing hogs not his own, a Com. was appointed to notify 
him to appear at next church meeting.’’ We are sorry not to be 
able to report the result of the above investigations, as the suc- 
ceeding records are silent in the matter. 


J. P. CORRON. 1845-1846. 


Bro. Corron began his work Nov. 20, 1845. The two de- 
cades following this date, was a period of great worldliness. 
Hardly a church meeting passed, it seems, without some member 
being under discipline. Dancing, gambling, swearing, intoxi- 
cation, immorality, and even counterfeiting, are mentioned as 
among the charges. Why this wave should pass over the church 
at this period, it would be difficult to explain. Bro. Corron’s 
pastorate lasted only one year. It is significant of the condition 
of things to note that when the sacrament was to be observed 
on Sunday, business on Saturday was always deferred until the 
following month. 

There is mention made Aug. 22, 1846, of delegates being 
appointed to the ‘‘Western Virginia Association.’’ This is the 
first reference to this body, that we meet in these records. What 
was this Western Virginia Association? Benedict’s ‘‘History of 
Baptists,’’ p 680, says of it: ‘‘This body is intended to combine 
the energies of the churches and Associations in missionary, and 
other benevolent plans, in the western regions of the state.’’ 
He also states that it originated in 1844. 

A meeting held in October 1846, conducted by Brethren 
Jas. Remley, H. J. Chandler, and L. A. Alderson, resulted in 
the baptism of 34 converts. From Aug. 1846 to April 1847, was 


65 


another interval in which the church was pastorless. One or 
two items are worthy of mention. Nov. 21, 1846. ‘‘A choir 
having recently been formed, on motion the members of it are 
at liberty to occupy the gallery or such part of the house as they 
may choose.’’ On Mar. 24, 1847, ‘‘L. A. Alderson was unani- 
mously elected Pastor of this church from year to year as long 
as he and the church may agree.’’ ‘This, we believe, is the first 
recorded indefinite call,—a most commendable departure from | 
the former unscriptural and hurtful method of the yearly call. 
The salary offered was $100 per year—for one-fourth of his time 
“‘to be paid in produce delivered either at his home or at the 
mill.’’ Bro. Alderson accepted the call, and entered on his 
third pastorate with this church, April 1847. 


LEWIS A. ALDERSON. 1847-1850. (Third Pastorate.) 


Jul. 24, 1847. ‘‘The resolutions respecting the proper 
observance of the Sabbath were indefinitely postponed, .all agree- 
ing that the practice of neighborhood visiting on the Lord’s Day 
is anti-scriptural and ought not to be indulged in by any mem- 
ber of the church.’’ 


Sep. 1847. ‘‘On motion the church gave consent for a 
school to be taught in the gallery, provided the school would be- 


come responsible for any damage the house might sustain from 
the school.’’ 


Mar. 1848. ‘‘Query I, Is it consistent with the scriptures 
to labor at the sugar camp on the Lord’s day, in making sugar 
or in saving the water? Answer. It is not consistent.”’ 

“Query II. ‘‘What course should be pursued with the 
members who, after having been counseled in a Christian man- 
ner shall persist in the practice? Answer. ‘They should be delt 
with as offenders.’’ 

The benevolences of the church have dropped to §22 in the 
year 1848. During this period the church is having considerable 
trouble on account of intemperance, and, in May 25, 1850, passed 
the following resolutions: 

‘Resolved that the use of alcoholic drinks under existing 
circumstances is dangerous to the individual and Ruinous to So- 
ciety and therefore wrong, as the use of Alcoholic Drink simply 
for the gratification of sence is under existing circumstances an 


66 


act of Immorality it should be delt with according to the nature 
of the offence.”’ 


Dec. 21, 1850, the pastor offered his resignation, which was 
accepted and the church voted its thanks to him for past ser- 
vices. 


WM. G. MARGRAVE, 1851. 


Jan. 25, 1851. Bro. Margrave being present, the church 
called him to be their pastor for the ensuing year, at a salary of 
$55.00. Bro. Margrave consented to serve them. The church 
was at this time, in debt to Bro. Alderson, the late pastor, 
$179 25. Bro. Margrave served the church only one year, de- 
clining to accept the further pastoral care, and on Dec. 27, 1851, 
Elder Martin T. Bibb was called at a salary of $75. On the 
following February, 1852, Bro. Bibb accepted the call. 


MARTIN T. BIBB, 1852-1857. 


Bro. Bibb took formal charge of his work in March, 1852. 
He began a protracted meeting in the following August, which 
lasted thirteen days, and resulted in the baptism of 75 persons. 
This was, we suppose, the largest number of baptisms resulting 
from any one meeting ever held in this church. On the follow- 
ing Jan., 18538, Bro. Bibb was unanimously re-elected at a salary 
of $100, ‘‘one half in cash the other half in produce delivered at 
his house in Palestine.’’ In the records of the April meeting, 
1853, we find, ‘‘Resolved that Bro. Stevenson have the use of the 
church to hold an exhibition at the end of his school session.’’ 
In May following, ‘‘on motion Elder J. P. Corron was requested 
to present the claims of the Gray Sulphur High School,’’ and a 
subscription for the school was taken. In Jan., 1854, the salary 
of Bro. Bibb was increased to $125’’ in trade such as would suit 
him and his family.’? He was made a Life Member of the West- 
ern Association, and of the ‘‘Jewish Mission Society,’’ by the 
church. 

Oct 28, 1855. ‘‘Bro. L. A. Alderson proposed to give a 
small portion of land adjoining the M. House on the condition 
that the church would fence it.”” Bro. A.’s offer was accepted 
by the church. ‘The following interesting note is found in the 
minutes of November meeting, 1855. ‘‘The com’t appointed to 


67 


take into consideration the expedience of enforcing the Laws in 
our neighborhood pertaining to the sale of Spirituous liquors 
then reported—whereupon at the suggestion of a com’t.—Re- 
solved that a call meeting of the citizens of the neighborhood, 
be held at the meeting house on Saturday Evening the 22nd of 
December next. 


Jan. 26, 1856. Bro, Bibb ‘‘expressed a desire to retire from 
the pastorate of the church, as a portion of the members did not 
seem to appreciate his labors and he wished to labor where he 
could effect the greatest amount of good. There being a full 
meeting of the members present a vote was taken which result- 
ed in the unanimous election of Bro. Bibb * * * * at a salary of 
$125.” 


On April 26, 1856, Bro. Bibb introduced a set of resolutions 
which were adopted by the church, regarding ‘‘carnal mirth,’’ 
which, because of their interesting character, and the light they 
throw on the condition of the church at the time, and because 
of the effect they afterward had on the church, are deemed wor- 
thy of transcription. ‘‘Inasmuch as some of our members seem 
not to understand the views we entertain with regard to carnal 
mirth, we deem it proper to express ourselves in the following 
manner upon some points for their benefit. 


‘Ist, Resolved, That we regard all carnal plays (such as are 
practised at social parties) and songs by the members of the 
church, and the allowance thereof in their houses, contrary tothe 
purity of the Christian character, and that it is a breach of the 
solemn covenant into which all professors of religion have enter- 
ed for them to engage therein, worthy of the discipline of the 
church. 2nd, Resolved that we regard the practice of playing 
violin, checkers, back-gammon, etc., also of attending and en- 
gaging in shooting matches, entirely unchristian, calculated to 
destroy the usefulness of the persons so conducting themselves 
and to bring reproach upon the church, and therefore deserv- 
ing the discipline of the church. * * * * 4th, Resolved that we 
are not willing to hold such as thus violate the order of the gos- 
pel in Christian fellowship, commune with them at the Lord’s 
table, and that we do not deem it the duty of the pastor to minis- 
ter to such the emblems of Christ’s broken body and shed blood. 
5th, Resolved therefore, that we hereby give notice to our breth- 


68 


ren and sisters that if any of them engage in carnal plays, songs, 
playing the violin, checkers, backgammon, in shooting matches 
and such like as some of them have done heretofore, that upon 
being informed thereof, we will forthwith without full satisfac- 
tion withdraw our fellowship from them.’’ 

June 21,1856. The resolutions were beginning to take ef- 
fect, and those who ‘‘had indulged” were looked after. Several 
promised amendment, others were stubborn, and at the July 
meeting twelve were excluded, (these resolutions were rescinded 
June 27, 1868.) ‘‘Rowdy and burlesque serenading’’ was an- 
other charge and some more wereexcluded. Under existing 
conditions, Bro. Bibb declined again to serve, and Elder Silas 
Livermore was elected and accepted the call.’’ 


SILAS LIVERMORE, 1858-1859. 


Bro. Livermore took charge of the church at the March 
meeting, and not having been ordained, the church called for 
his ordination. A deed for one and one-fourth acres of land was 
made to the church by Eld. L. A. Alderson. The deed specifies 
that the transfer is made on condition that the church shall 
maintain the doctrines held by the regular and orthodox Baptist 
Church of Virginia, The pastor resigned in Jan. 1859, and in 
April, the church accepted his resignation, and they were with- 
out a pastor until October following. At the August meeting, 
Matthew Ellison was elected pastor, and subsequently his salary 
was fixed at $125, payable quarterly. 


MATTHEW ELLISON, 1859-1865, (1st pastorate.) 


Bro. Ellison served the church through the period of the 
Civil War. It was, of course, atime of distraction, and the 
records were not always kept. At one place there is a break of 
two years in the minutes. There are, however, several entries 
that give us a picture of the times, which our imaginations easily 
fill out. For example, Aug. 1, 18638, we find this reference: 
“On motion Brethren G. V. Perry and C. K. Johnson were 
appointed a committee to wait upon Capt. Thurmond and get 
him to guard the Association that meets in a short time with 
our church.’’ Sept. 11, 1868: ‘‘The Greenbrier Assoc. met 
and held her session with our church Friday and Saturday, trans- 


69 


acted her business harmoniously, and on Sunday took a collection 
to circulate religious Reeding among the soldiers of the southern 
army, which resulted in a contribution of upwards of $400, (which 
must have been Confederate money,) there being considerable 
interest manifested the meeting was protracted. Brethren Wm. 
P. Walker, Lewis, Marshall, and Fisher, remained awhile with 
our pastor, which resulted in an addition of some thirty-two 
members to our church (29) by Baptism and some three by 
Recommendation, some 9 of them young men of the Army. 
During the meeting there was $56 and some cents contributed to 
Bro. Fisher and Marshall, and at the close of the meeting there 
were some $30 dollars put in the hands of the Deacons to aid the 
Poor members of the church thats in needy circumstances, mak- 
ing in all Over $486 dollars to benevolent objects.’’? ‘‘No meet- 
ing November (1868) in consequence of the presence of the 
Enemy.’’ ‘‘December to February 1864 the Pastor, Brother 
Ellison, was sick, from that time to the August meeting the 
different raids of the Public Enemy prevented our meetings.” In 
the minutes of the July meeting, is this record: ‘‘Brother Wm. 
Huffman member from Buffalo and sisters Mary Talor and 
Frances Talor from Hopewell and sister Jane Huffman from 
Mount Pleasant were present as Refugees.’’ In May, Bro. 
Ellison resigned and at the June meeting, Elder Wm. Fisher 
was unanimously elected. 


WM. FISHER, 1865-1866. 


Nothing of interest is recorded during this pastorate. Bro. 
Fisher was re-elected in May, 181.6, at a salary of $250 but re- 
signed in July. At the August meeting, Elder Theodore Given 
was present and preached. The church called Bro. Given at 
$200 a year. The call was accepted. 


THEODORE GIVEN, 1866-1877. 


Excepting that of the founder, Bro. Given’s pastorate was 
the longest in the history of the church, being over eleven years. 
Many interesting items are found in the records during the period, 
but we have space for only a few. We read in the minutes of 
April 1867: ‘‘Moved that we take a collection, to furnish lights, 
either Tallow or money. 45c and some tallow collected.”’ 


70 


“Can amember of this church drink spirituous liquor (as a 
beverage) without injuring his Christian character and useful- 
ness? Ans. No. 2. Is it right fora member of this church to 
procure liquor for others to drink ? No.’’? (Mar. 1867.) 

From the letter to the Association of 1868 recorded in the 
church minutes, we learn that the membership was 179; the pas- 
tor’s salary $175; three interesting Sunday-Schools in the bounds 
of the church, well attended and with 150 vols. in the library; a 
well attended prayer meeting, and peace and harmony among 
the membership, 

Aug. 21, 1869. ‘‘The Trustees submitted their plan of a 
new House and that they had over $800 subscribed for the build- 
ing of the house.’’ Dec. 1890. ‘‘A committy (appointed) to 
procure 2 sootable stoves for the New Church.’’ Apr. 27, 1872. 
‘*The church gave the building committee the privilege of invit- 
ing Rev. Jacob Lewis a Presbyterian minister, and Mr. Lyncha 
Methodist minister, to preach in our house when not occupied 
by us.”’ 

On Nov. 28, 1877, Bro. Given resigned and Elder Baylus 
Cade was called. 


BAYLUS CADE, 1878 Mar. to Nov. (1st Pastorate.) 


In March, 1878, Bro. Cade accepted the call for half time, 
and remained in the pastorate of the church until the following 
November, when he resigned. The church at the November 
meeting, extended a call to Bro. Tabler, but he could not accept. 
In the following March, Bro. M. Bibb was called for one-fourth 
time. Bro. Bibb accepted the care of the church for six months. 
The church deemed it inexpedient to call indefinitely, unless the 
pastor could locate among them. 


MARTIN BIBB, 1879-Mar. to Sep. 


Nothing of interest is found in the minutes of this period. 
At the September meeting, the church unanimously called Rev. 
Baylus Cade. 


BAYLUS CADF, 1879-1881 (2nd Pastorate) 


Considerable difficulty was being experienced by the mem- 
bership living on the south side of the river, in the matter of 


71 


church attendance. ‘The river was in the way, particularly in 
the winter time. A ferryman seems to have been employed by 
the church to transfer church-goers. 

Jan. 3, 1880, we find that the ‘‘Committee to consider the 
propriety of building a church in Alderson (South Alderson), re- 
ported the necessity under the circumstances, and recommended 
that subscriptions be taken for the purpose of building a church 
in Alderson, should no appropriation be made for bridging the 
River.’’ On July 17, 1880, the following record was made: ‘‘At 
a called meeting of the church for the purpose of considering the 
propriety of building a churchin Alderson * * * * the 
following Resolutions and Preamble was offered and adopted— 
Whereas, it is very important to take immediate steps to occupy 
Alderson with regular Ministry of the word as understood by 
Baptists, and whereas this cannot be done without a house of 
worship in the town of Alderson, therefore Resolved,—Ist, That 
this church do build a House of worship in the town of Alderson. 
2nd, That it be and is distinctly understood that when a regular 
Baptist Church of our Faith and order shall be organized in Ald- 
erson such property in a House of Worship as this church shall 
then own shall be turned over by this church to such Trustees as 
shall be appointed by the church in Alderson to receive it.’ An 
organization was subsequently formed in Alderson as a church 
but no house of worship seems to have been erected. 

In the next pastorate, however, the organization was united 
with the Greenbrier Church. 

During the years 1880 and 1881, another wave of worldliness 
seems to have passed over the church,—drinking, card-playing, 
and attending shooting-matches, are mentioned chiefly. In July, 
1881, the pastor resigned, and in August, Rev L. E. Peters was 
invited to visit the church, with a view to the pastorate. ‘The 
committee to settle with EHld. B. Cade, the late Pastor reported 
that he had rec’d $121.00, being about $5.00 more than his stipu- 
lated salary, and that this is the first recorded instance of a pas- 
tor receiving his full salary in the church history for 100 years.’’ 


MATTHEW ELLISON, 1881-1883. (2nd Pastorate.) 


Bro. Ellison’s second pastorate began Nov. 12, 1881, and 
closed in May 1888. The 100th anniversary of the church was 
celebrated Nov. 24, the pastor delivering the discourse. On July 


72 


1, 1882, the committees of the Greenbrier and Alderson churches 
met, and agreed on the terms of union of the two bodies, the Al- 
derson church being merged into the Greenbrier ‘‘without any 
encumbrance.’’ ‘The Matthew & Hines lot was secured in Aug. 

1882. Steps were taken to procure a bell and build a parsonage, 
- during this pastorate. ‘The trustees were authorized to sell bur- 
ial lots. 


BAYLUS CADE, 1884-1885. (8rd Pastorate). 


This was Bro. Cade’s third pastorate. With the exception 
of Elder L. A. Alderson, Bro. Cade is the only pastor who en- 
joyed the distinction of having served athird term. He was 
called for full time at $500 per year. 


In May, 1885, the pastor resigned, and Rev. T. H. Fitz- 
gerald was called for the remainder of the year assupply. Noth- 
ing of importance is found in the records of these six months. 
Rev. B, H. Phillips, of North Carolina, was called to the pas- 
torate of the church, and began work in September, 1886. 


B. H. PHILLIPS, 1886-1888. 


Work on the parsonage was begun during this pastorate. 
On May 5, 1888, Bro. Phillips’ health having failed, he request- 
ed that the church procure a supply for thesummer. Bro.C. T. 
Kirtner was thereupon called as supply from May to September, 
1888. In Oct., Bro. Phillips’ ill-health continuing, he offered 
his resignation as pastor. The church reluctantly accepted it, 
passing resolutions of sympathy and appreciation. 


W. H. ADAMS, 1889, April-Oct. 


The pastor began his labors in April for one-fourth time, 
and resigned Oct. 2, following. Oct. 17, the General Associa- 
tion met for the first time with the Greenbrier Church. On 
Nov. 30, 1889, Rev. L. E. Peters was unanimously called for 
half time, at a salary of $400 and parsonage, but was not able to 
accept. 


In December, letters were granted to a number of the mem- 
bers to organize a church on Flat Mountain. In Jan., 1890, 
Rev. C. T. Kirtner was called for three-fourths time, and ac- 
cepted. 


73 


C. T. KIRTNER, 1890-1892. 


Bro. Kirtner’s pastorate began in April, 1890, and closed 
March, 1892. During this period the Woman’s Mission Circle 
seems to have been very vigorous. The church reported for mis- 
sions in 1890, $65.91, and $32.00 from the Circle. "The member- 
ship of the church at this time is reported as 168, with 64 schol- 
ars in the Bible School. "The Parsonage was completed at this 
time. Bro. Kirtner resigned in March, and on Aug. 20, Rev. 
L. E. Peters was again called at a salary of $500.00 and parson- 
age, but declined to accept the call. 


PATRICK GREGORY MEATH, 1892-1894. 


Bro. Meath was called Sep. 25, 1892, and began his work 
the following month. During this pascorate the B. Y. P. U. was 
organized, and for a decade flourished. The church reorgan- 
ized in July, 1894, by renewing their covenant obligations. 
Bro. Meath closed his work at the end this month, and Rev. H. 
McLaughlin was called for full time, and accepted. 


HARVEY McLAUGHLIN, 1894-1898. 


During this pastorate a Plan of Systematic Beneficence 
seems to have been adopted for the first time in the history of 
the church. ‘Throughout these years, the Young People’s Union 
did an excellent work, contributing largely to the spirituality 
and efficiency of the church. ‘The West Va. General Association 
met for the second time with the Greenbrier Church, Oct. 16, 
1895. In the records of July 19, 1895, we find the following 
brief, but meaningful resolution: ‘‘Resolved, That this church 
will not tolerate dancing by its members.’’ On May 21, 1898, 
the pastor tendered his resignation, which was accepted the fol- 
lowing month. For just one year following, the church was 
pastorless. During this period the pulpit was supplied by Rev. 
A. B. Withers and others, and on Jan. 11, 1899, the church ex- 
tended a unanimous call to Rev. M. A. Kelley, of Charleston. 


M. A. KELLEY. 1899-1900. 


Bro. Kelley came from the pastorate of the West Charleston 
church, and remained one year. During this time a baptistery 
was ordered to be put into the church. Up to this time, bap- 


74 


tizing had been done in the river. The work however was not 
done till the next administration. On May 6, 1900, a council 
was called to ordain J. D. Springston to the work of the minis- 
try. July 21, the pastor declined a call to serve the church a 
second year. Rev. J. P. Campbell was invited to become pastor, 
but did not accept. On Jan. 27,1901, Rev. J. C. Killian re- 
ceived and accepted the unanimous call to the pastorate, and en- 
tered upon his duties immediately. 


JOHN CALVIN KILLIAN. 1991-1908. 


The weekly envelope system of finance was adopted by the 
church during Bro. Killian’s period of service. The Greenhrier 
Baptist, the church paper, was started in July 1901. The church 
meetings were changed from once-a-month, to once-a-quarter, 
and so continue at the present time. It was during this period, 
that the Alderson Academy was founded, with Prof. Bernard O. 
Alderson as its first principal. Mention of the founding of this 
school will be made in another place in this booklet. On June 
21, 1908, Bro. Killian resigned to accept work at New Britain, 
Pa. The church with reluctance accepted his resignation, July 
5, 1903, and again began to seek a pastor. On Sept. 26, 1903, 
Rev. Geo. E. Davis, of Baltimore, was called and accepted, and 
entered upon the pastorate the following month. 


GEORGE EDWARD DAVIS. 1908-1905. 


Bro. Davis was pastor nearly two years, resigning April 30, 
1905, to accept the pastorate of the Clifton Forge Baptist Church. 
In Dec. 1903, the improvement of the church building was de- 
cided upon, which resulted in remodeling the structure,—new 
ceiling, removal of galleries, placing electric lights, furnace, etc. 
The following is taken from the minutes of Apr. 16, 1905: ‘‘In 
view of the possibility of pastor Davis leaving us, the church 
voted an expression of approval of the work of Bro. Davis and 
urging him to remain with us.’’ On April 80, the pastor offered 
his resignation, which was accepted May 7. At the meeting of 
Aug. 6, 1905, Rev. John W. Morgan, of Weldon, N. C., was 
called at $900 and parsonage, and the call was accepted. 


JOHN W. MORGAN, 1905 ‘ 
At this present writing (May 8, 1907) Bro Morgan has 
75 


been pastor a little more than one year. A prominent feature 
of the present administration has been the increased interest in 
missions. During the past year the church contributed more 
than $350 for direct missionary work. This: is the best 
missionary record in its history. The Woman’s Mission Circle 
has been revived, and is doing excellent work. The Sunday- 
School, for many years under the faithful leadership of George 
Alderson, Sr., and now under the efficient management of W. 
W. Stevens, is making splendid progress. The B. Y. P. U. has 
recently been reorganized, and promises to be again a power for 
good in the church. ‘The church has also a ‘‘Ladies’ Aid’’ and 
a ‘‘What I Can’’ Society. The presence of an evangelistic spirit, 
and the readiness of the unconverted to accept the gospel, is an 
encouraging sign of the times. During the present pastorate 
there have been 108 additions, 70 of which have been by bap- 
tism. Theorganization has grown froma charter membership 
of twelve in 1781 to about 850 at the present time. 

Thus have we traced the history of the Greenbrier Baptist 
Church, from its founding in 1781, to the present time, through 
a period of over 125 years. Established one month after the 
battle of Yorktown, which closed our country’s struggle for 
freedom, its history has run parallel with that of the nation. It 
has had its stormy periods, when it seemed that the work of the 
godly men who founded it, had been labor in vain. But the 
storms have passed away, and the work still stands, because it is 
of God. That which has been done for the glory of men, will 
not abide, but the founders built for God, and their structure 
willendure. ‘‘The world passeth away, and the lust thereof, but 
he that doeth the will of God, abideth forever.’’—I. Jno. 2:17. 


Hon. GEO. ALDERSON, SR. 


Lessons From Our Church History. 


Portions of a paper read by 
Hon. Geo. Alderson, Sr., at 
the 125th Anniversary of the 
Greenbrier Baptist Church. 


Almost two centuries ago the son of a clergyman in York- 
shire, England, invited paternal censure by falling in love with 
a young lady who, for some reason, had failed to inspire in the 
breast of the father anything resembling that esteem which, in 
the son’s heart, had ripened into a passion yet more tender. 
Reproval, rebuke, and exhortation were most naturally resorted 
to by the minister, and each in turn failed of the desired effect. 
Then, probably bethinking himself of that other scriptural in- 
junction that one ‘‘be as wise as a serpent’’, he presented the 
son with a horse and a considerable sum of money and bade him 
travel over England, trusting that his gambols in pastures new 
would largely dispel the memory of his injudicious frisking in 
the fields of auld lang syne. The remedy proved even more 
effective than the father had hoped, for the young traveler one 
day finding himself in Liverpool, without either horse or money, 
was so unmindful of both the obdurate parent and his languish- 
ing Dulcinea as to board a vessel on the eve of departure for the 
new world, and bid farewell to merry England. On landing in 
this country his ‘‘time’’ was sold to pay his passage. A New 
Jersey farmer, Curtis by name, was the successful bidder, and 
with him went the young adventurer to work, and brought his 
apprenticeship to a somewhat surprising end by marrying Mr. 
Curtis’ daughter. The eldest son of that union was the man 
who founded the Greenbrier Baptist Church, November 24, 1781. 

Was it not afar cry from the peaceful old Yorkshire parish 
to the wilderness of the Greenbrier? Oould the old minister, who 
went in and out before the people in the home of his fathers, 
dream that one day it should be said of his house in the great 
country across the sea, ‘‘How beautiful upon the mountains are 
the feet of him that bringeth good tidings, that publisheth 
peace!’’ Ah! who can hear the voice of deep calling unto deep 
save God alone! Herecks not time nor distance in the execu- 
tion of His righteous will—His ways are far beyond mortal ken! 

Thus, under the leadership of Elder John Alderson, our 
church was constituted with twelve members—-a noble little band 


78 


of men and women of sublime faith, of amazing courage, who 
raised the banner of King Immanuel over their little fort in the 
wilderness and bade defiance to the opposing hosts of the Great 
Enemy. 

Mr. Wirt, in his History of Virginia Baptists, states that the 
Greenbrier Church was the first Protestant Church planted west 
of the Allegheny mountains. * * * But this statement is true 
only of the southern part of this state. In the northern portion 
of the state there are two Baptist Churches whose organizations 
antidate our own by several years—the Forks of Cheat Baptist 
Church on the forks of Cheat river, and the Simpson Creek 
Baptist Church at Bridgeport, W. Va. Each of these churches, 
we believe, claims to be the oldest Baptist Church in the state. 

The Forks of Cheat Church was organized in Oct. 1775, 
and has had a continuous existence down to the present time. 
The records are complete, and contain an account of the organ- 
ization, and give the articles of faith adopted. 

As to the date of the organization of the Simpson Creek 
Church there is some doubt. The records of the business meet- 
ings of the Church extend back to the year 1780. In the min- 
utes of a meeting held at that time it is said that the Church 
had been four years without a pastor. This makes it certain 
that the organization was not later than 1776. Assuming, what 
seems probable, that the church had a pastor for a year or two 
immediately after it was organized, the date of its founding 
would be pushed back to the year 1775 or 1774. Rev. E. F. 
Garret in his history of the church says ‘‘it was probably organ- 
ized about 1774.’’ This view may be ‘‘probable,’’ but this is 
the most that can be said for it. 

We shall leave to some other historian the task of settling 
this dispute. For our purpose it is sufficient to know that the 
Greenbrier Church stands third in the list, and with this honor 
we arecontent. Our history has been continuous during these 
125 years, and our records for that long period are complete, 
authentic and well preserved. * * * 

It is a veritable inspiration to the present day reader to turn 
the yellow pages of these old records, whereon are written in the 
quaint diction of a century ago events in the religious lives of 
men who did and dared along the Greenbrier when the savage 
yet believed himself as secure under the western wall of the 


79 


NoTtE—The matter coming between the stars on this page was inserted 


by the editor. 


Alleghanies as did Italy beneath the Alps. ‘These are chronicles 
that touch the heart, that appeal to the noble in man’s nature 
because they so simply, so modestly, and with such directness, 
tell a tale of courage as indomitable as that which dwelt in the 
bosom of ‘‘the knight ot derynge dede.’’ They are the ‘‘short and 
simple annals’’ of the brave. The pages of the narrative, too, 
are replete with a humor that is delightful because gentle and 
unconscious. In the record of the meeting held August 29th, 
1789, appears the following item: 

‘‘A Complaint having Come before the Church against Br, 
W for Stripping to fight he is therefore laid under Censure 
until Satisfaction is given.’’ 

Five-thousand-dollar preachers would probably be interest- 
ed to know that as long ago as February 28th, 1795, ‘“The 
Church,has taken into Contemplation the Contributing towards 
the Support of our Minister, especially in Cloathing!”’ 

In the days of long ago many negro slaves belonged to the 
Greenbrier church, with regard to whom the following resolution 
was passed on September 27th, 1801: 

“Tt is thought Expedient that if any of our Negro Brethren 
or Sisters should Join this Church by letter or Experience they 
must Expect to be treated as in the Character of Servants.” 

Anything like chronic absence from church-meeting in those 
days was the occasion of a committee’s appointment and instruc- 
tion to ‘‘cite the offender to appear and show cause.’’ ‘This 
item appears on record August 28th, 1802: 

‘The Brethren made their Report Respecting Br, P "s 
Delinquency the reason of his not coming to Meeting is that he 
has got Entangled in Debt and the Sheriff has a process against 
his Body, is not willing to Be taken, and so is keeping out of the 
Way to discharge his lawful Debts, when that is accomplished he 
talks of tending meetings more Strictly, the Church taking it 
into Consideration has granted him his request,"’ 

A novel method of defraying expenses was that ordered by 
the church on October 80th, 1802: 

‘*The Church being in debt to Br. A One Dollar for 
Association Expense, there being a quart of Wine left at the 
Communion which supplyed the Brethern on Indian Creek the 
money for that Br. A is tollerated to receive for his Own 
use.’’! 


80 


Anent the propriety of ‘‘speakin’ out in meetin’ ’? on the 
part of the sisters, the church delivered itself as follows on July, 
29th, 1797: 

“Query What does the Apostle mean by the passage in Cor- 
inthians when he says, I suffer not a Woman to speak in the 
Church. Answer, We do not think the Apostle prohibits a 
Woman from speaking in the Church Meetings, neither in exer- 
cising in prayer publickly if they should find a freedom no more 
than the Male members.’’ In view of this decision there was 
nothing inconsistent in the passing of a subsequent resolution, 
in connection with the subject of the church expenses, that ‘‘the 
female members be a Quotto of fourpense half-penny each, to 
which they agreed’’! 

Many anecdotes have been handed down from father to son, 
illustrative of the characters of those noble men who wrought for 
righteousness among these our mountains, when the old log meet- 
ing-house yet marked the present site of our church. Distance 
often tends to exaggerate the brightness of the halos surrounding 
the names of heroes, thus removing the latter far from the hum- 
ble walks of us common mortals, and some how these peeps into 
the humanness of our revered forefathers make us love them all 
the more, through our recognition of kinship as regards both 
the spirit and the flesh. 

The good old elder who was the first pastor of the church 
emulated for some years the example of Paul in his ministry, in 
that he supported himself by laboring with hishands. But when 
the church became more prosperous it was decided to show 
some appreciation of the minister’s service by contributing to his 
support. 

The church was served in later years in the ministerial ca- 
pacity by Wm. P. Margrave, of whom people were wont to 
speak, not irreverently but affectionately, as ‘‘old Billy.’’ He 
was aman of strong convictions and of correspondingly deep ' 
piety. His whole care seems to have been for the salvation of 
his people. Several days after the election of Andrew Jackson 
to the presidency Mr. Margrave had occasion to visit Lewisburg. 
Facilities for carrying the news were very meager in those days, 
and the people of this section were still waiting impatiently to 
hear the result of the memorable campaign. On Mr. Margrave’s 
return from ‘‘town’’ he was over taken by a storm and drove into 


81 


a large barn near the road, a few miles west of Lewisburg, for 
shelter. There were several men working in the barn and they, 
knowing Mr. Margrave had been to the county-seat, rushed 
quickly out with the eager question, ‘‘What’s the news, Bro. 
Margrave, What’s the news?’ The preacher made reply as 
eagerly and perhaps with yet more earnestness, ‘‘Jesus Christ 
died to save sinners!’ 

During the stormy days preceding the open rupture between 
the North and the South, Mr. Margrave had an amusing tilt 
with one of his members, whose children are now among the 
gray-haired citizens of our community. Mr. Margrave was an 
ardent Southerner, vehement in argument and uncompromising 
in his convictions, while his opponent was strongly union in 
his sympathies. Whether or not the lay member (who was 
noted for his ‘‘long head”) routed the preacher, foot and horse, 
in the passage-at-arms, we are not informed, but it is not im- 
probable that such was the case since the latter was con- 
strained to forsake the conflict in high dudgeon with the parting 
remark, ‘‘Good-bye, Bro. S——, you are going straight to the 
devil.’’ 

Tradition reports a certain long-ago deacon of the Green- 
brier church, ‘‘one of the best men imaginable.’’ But behold 
how the mighty sometimes fall! One evening the deacon’s home 
was visited by the pastor and one of the lay members of the 
church. The following morning the visitors and family were 
holding worship in the living room before breakfast. This was 
an old-fashioned house and the living room was also the dining 
room. ‘The weather was warm and the doors standing open, 
and while the worshippers were kneeling at prayer an inquisitive 
rooster, on mischief bent, walked boldly into the room. Find- 
ing himself undisturbed he presumed still further and flew up on 
the table and began to peck at the butter. Now this was more 
than the ‘‘gude housewife’’ could stand. Down came Mary’s 
star and up went Martha’s, and Sir Chanticleer was apprised by 
a half-suppressed ‘‘shoo!’’ and the flutter of an apron that his 
depredations were being noted. ‘Taking the hint (and possibly 
not finding the butter much to his taste anyhow) he stepped 
from the table to the broad back of the lay member who was 
loudly leading in prayer, marched proudly up to the brother’s 
shoulder and was no doubt preparing to announce defiance from 


82 


his exalted perch after the manner of his kind, when he was 
forestalled by an explosive, mirthful, unsuppressable ‘‘tee hee!’’ 
from the good old kneeling deacon! The petitioner, usually so 
prolix, hastily said ‘‘Amen,”’ and the rooster retired in disgrace. 

The writer has prepared a list of the pastors of the Green- 
brier Church, giving the terms of their service and some mention 
of their work, but this may be omitted here, since the lives of 
the pastors are given elsewhere in this booklet. 


*% * *K *k * * * * ES *k *k *k 


Baptists of the Old Greenbrier, we have a glorious heritage, 
wrought out by the patient toil and living faith of our forefath- 
ers. We have a noble birthright, the Word of God unsullied by 
priestly distortion and untrammeled by ecclesiastical interpreta- 
tion. Who among us can regard the history of our church and 
the principles for which we stand without a thrill of justifiable 
pride and a feeling of gratitude to the God who has made us 
what we are? As we strain our gaze to pierce the hidden mys- 
teries of the coming years, does there come to us no ray of light 
from the dark Beyond, no glimpse of future conquests and 
triumphs in the gospel of Christ? Would that I could stand as 
a watchman upon the walls of Zion and raise the glad cry, ‘“The 
morning cometh!’’ But between me and that glorious dawn 
spreads the dark shadow of uncertainty. Nothing but our lack 
of faith can prevent the rapid progress and ultimate success of 
our cause. ‘The Past, with its record of noble deeds; the Pres- 
ent, with its broad field of crying need and open opportunity; the 
Future, big with possibility and smiling with promise—all unite 
to urge us on to consecrated service,—the many voiced messages 
of history, opportunity and promise are all unified into one ring- 
ing call, ‘‘Be thou faithful unto death.”’ 


“New occasions teach new duties: 
Time makes ancient good uncouth; 
They must upward still, ana onward, 
Who would keep abreast of Truth ; 
Lo, before us gleam her camp fires! 
We ourselves must pilgrims be, 
Launch our Mayflower and steer boldly 
Through the desperate winter sea, 
Nor attempt the Future’s portal 
With the Past’s blood-rusted key.”’ 


83 


Professor Bernard Carroll Alderson. 


This history should not close without making mention of 
one of the honored sons of the Old Church, who, though never 
formally ordained to the work of the ministry, frequently sup- 
plied the pulpit, and was a most faithful preacher of the Word, 
—Professor B. C. Alderson. 

Professor Alderson was the second son of Hon. Geo. Alder- 
son, Sr., and Mrs. Virginia Stevens Alderson, and was born in 
the town named for his ancestors on the 27th day of Oct. 1870, 

After leaving the schools of his native village, he entered 
the University of West Virginia in 1886, and three years later, 
at the age of eighteen, graduated with the degree of Bachelor of 
Arts, being the youngest man who had, up to that time, received 
a degree from the institution. 

After his graduation, he taught for one year in North Caro- 
lina, at the end of which time, he was called back to fill the 
chair of ancient languages in his Alma Mater,—a position which 
he held for two years. He then went to the University of Chic- 
ago to continue his studies, but here his health began to fail, and 
he was compelled to leave his work just a few months before he 
was to have received the degree of Ph. D. 

In the fall of r901 he was so far improved in health that he 
accepted the position of principal of the Alderson Academy, 
which had just been established through the efforts of himself, 
Miss Emma C. Alderson, Rev. J. C. Killian, and others. After 
one year, however, failing health again forced him to give up 
his duties, and, going to Southern Florida, he spent the winters 
of 1902-3, and 1903-4. The next winter, however, he returned 
home, that he might spend his last days among his friends. 
Here on the 14th of August, 1905,—with a quiet but triumphant 
faith, he passed from the scenes of his labors and sufferings into 
the enjoyment of his reward beyond. 


84 


Pror. BERNARD CARROLL ALDERSON, 
One of the Founders of The Alderson Academy and Its First Principal, 1901-05. 


It is difficult to speak of the life of Professor Alderson with- 
out appearing to exaggerate. He seemed to be possessed of all 
manly virtues, and to be free from every vice. He was a man of 
extraordinary ability, and yet he was modest, almost toa fault. 
He dwelt perpetually amid lofty ideals, but this did not prevent 
him from being practical. His knowledge of affairs, his keen 
insight into human nature, and his punctilious attention to all 
duties, great and small—if any duty may be termed small,—tren- 
dered him successful in his chosen work of teaching. He pos- 
secsed a rare ability to keep his own counsel; and, what is better 
even than this, he was just in thinking and speaking of others 
—a gift to be sought after with prayers and tears. 

In his life, the grace of humility found a most striking 
illustration. To such an extent did he shrink from all sham and 
show,—from all appearance of intruding either his person or his 
opinion, that he probably erred in the opposite direction. Mil- 
ton’s description, ‘‘not obvious, not obtrusive, but retired,’’ 
exactly characterizes him in this particular. 

As a preacher of the gospel, Professor Alderson was didactic 
and scholarly; but his polished discourse, his eloquence, and his 
earnestness, rendered him both attractive and helpful. 

In speaking of him as a church worker we may use the most 
complimentary epithet known to the language of the skies,—he 
was faithful. Neither the heat of summer nor the cold of win- 
ter were sufficient to keep him from filling on Sundays his accus- 
tomed place in the house of the Lord; and nostress of worldly 
duties could tempt him to shirk the tasks assigned him in the 
sanctuary. As teacher in the Sunday School and Young People’s 
Union, he had few superiors. In fact he was proficient in every 
department of church work, from the duties of sexton to the 
office of pastor. 

His character, however, finds its crown of beauty in the 
strength of his personal attachment to Christ as Savior and Lord. 
One who knew him well said, ‘‘He was the most devout man I 
ever knew.’”? He was thoroughly versed in the Scriptures, and 
had an intelligent faith that was not at the mercy of every wind 
of doctrine. ‘The term consecrated has become rather trite and 
meaningless, but, in its true sense, it is applicable to Professor 
Alderson. His life was surrendered to his Master, and, ruled by 
a strong and intelligent devotion, he lived to do His will. Writ- 


85 


ing to a friend soon after his health began to fail, he said, ‘‘My 
life, with all of its interests, has been committed unreservedly in- 
to my heavenly Father’s hands, and, with deepest meaning, 
I now can say: 
“Tt may not be on the mountains height 
Or over the stormy sea; 
Tt may not be at the battle’s front 
My Lord will have need of me; 
But, if, by a still small voice, 
He calls to paths that I do not know, 
Pll answer: ‘‘Dear Lord, with my hand in Thine, 
‘I’ll go where you want mie to go.’ ”’ 

The call indeed came to paths that he did not know, but He 
who issued the summons can make no mistakes. 

Professor Alderson’s term of serving here was brief, but we 
estimate a life in deeds, not in years. Reckoned in this way, his 
work has already been abundantly fruitful. The Alderson Acad- 
emy, with its quiet Christian spirit, and lofty ideals, stands, and 
we trust will remain for many years to come, as a monument to 
his life and labors; but when its walls have crumbled into dust, 
and its very name has been forgotten, the circles of influence 
which he set in motion will continue to break upon the farther 
shores, until the world is no more, and time and eternity are 
merged into one. ‘The seed time of his life was brief: the 
harvest time will extend through ‘‘the eternal years of God.’’ 

J. W. MorGAn. 


86 


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